MYTHS OF
THE NORSEMEN
Retold from Herodotus by H.L. HAVELL, B.A., formerly
~ille ~ ' *
Told Through the Ages
Each volume contains sixteen full-page illustrations
after leading artists
1. Legends ot Greece and Rome.
By G. H. KUPFER, M.A. Third Edition, 1907.
2. Favourite Greek Myths, By L. S. HYDE.
3. Stories of Robin Hood and His Merry
Outlaws,
Retold from the Old Ballads by J. WALKER McSPADDEN.
4. Stories of King Arthur and His Knights,
Retold from Malory's " Morte d'Arthur" by U. W
CUTLER.
5. Stories from Greek History.
Retold from Herodotus by H. L. H
Scholar of University College, Oxford,
6. Stories from Wagner,
Retold by J. WALKER MCSPADDEN.
7. Britain Long Ago.
Stories from Old English and Celtic Sources. Retold by
E. M. WILMOT-BUXTON.
8. Stories from Scottish History.
Selected from Scott's" Tales of a Grandfather" by
MADALEN EDGAR, M.A.
9. Stories from Greek Tragedy.
Retold by H. L. HAVELL, B.A.
10. Stories from Dickens,
Selected byj. WALKER McSPADDEN.
11. Stories from The Earthly Paradise.
Retold from William Morris by MADALEN EDGAR, M.A.
12. Stories from the /Eneid.
Retold from Virgil by H. L. HAVELL, B.A.
13. The Book of Rustem.
Retold from " Shah Nameh" by E. M. WiLMOT-BuXTON
14. Stories from Chaucer,
Retold by J. WALKER MCSPADDEN.
15. Stories from the Old Testament.
Retold by S. PLATT.
16. Stories from the Odyssey,
Retold by H. L. HAVELL, B.A.
17. Stories from the Iliad,
Retold by H. L. HAVELL, B.A.
18. Told by the Northmen,
Retold from the Eddas and Sagas by E. M. WlLMOT-
BUXTON.
19. Stories from Don Quixote.
Retold by H. L. HAVELL, B.A.
A List of Prices, etc., will be sent to any address,
MYTHS OF
THE NORSEMEN
FROM THE EDDAS AND SAGAS
BY
H. A. GUERBER
AUTHOR OF "THE MYTHS OF GREECE AND ROME" ETC.
/
(
LONDON
GEORGE G. HARRAP & COMPANY
15 YORK STREET CO VENT GARDEN
1909
Printed by BALLANTYNE <5r» Co. LIMITED
Tavistock Street, Covent Garden, London
CONTENTS
CHAP. PAGE
I. THE BEGINNING i
II. ODIN 16
III. FRIGGA ......... 42
IV, THOR . \ . ,( • . . . * * • • 59
V. TYR . 85
VI. BRAGI . . . * . , . . . - 95
VII. IDUN . . . . . . * . . .103
VIII. NIORD . . . . . . . . . .in
IX. FREY .117
X. FREYA . ., . . 131
XI. ULLER «... 139
XII. FORSETI 143
XIII. HEIMDALL ......... 146
XIV. HERMOD 154
XV. VIDAR . . ..... . - . . .158
XVI. VALI . . . .... . . .162
XVII. THE NORNS . . . . . . i . .166
XVIII. THE VALKYRS . . . . , . . , .173
XIX. HEL . . . . . . . . . 180
XX. ^EGIR . . . . ...... 185
XXI. BALDER . ... . . . . .197
XXII. LOKI ........ -r~ . 216
XXIII. THE GIANTS . . . . . . . .230
XXIV. THE DWARFS . . . . . . . .239
XXV. THE ELVES ... . . . . . . . 246
XXVI. THE SIGURD SAGA . . . . . . . 251
XXVII. THE FRITHIOF SAGA . . . . . . 298
CONTENTS
CHAP.
XXVIII. THE TWILIGHT OF THE GODS ... • 329
XXIX. GREEK AND NORTHERN MYTHOLOGIES — A
COMPARISON . . .. • . • ' -34^
INDEX TO POETICAL QUOTATIONS . . 367
GLOSSARY AND INDEX ... . • • • • 3^9
LIST OF ILLUSTRATIONS
Norsemen Landing in Iceland
The Giant with the Flaming Sword
The Wolves Pursuing Sol and Mani
Odin
The Chosen Slain ....
A Viking Foray ....
The Pied Piper of Hamelin .
Odin . . v .
Frigga Spinning the Clouds .
Tannhauser and Frau Venus
Eastre . ... .
Huldra's Nymphs . . .
Thor ....
Sif. -. . ,
Thor and the Mountain
A Foray . . .. . . " *
The Binding of Fenris . .' .'
Idun . . . .
Loki and Thiassi ...
Frey . . . . . • '.
Freya
The Rainbow Bridge . v .
Heimdall , . *
Jarl . . . . . 1
The Norns . ." .
The Discs
(Oscar Wergeland)
(J. C. Dollman) .
(/. C. Dollman) .
(SirE. Burnt- Jones)
(K. Dielitz)
(J. C. Dollman) .
(H. Kaulbach) .
(B.E. Fogelberg)
(J. C. Dollman) .
(/. Wagrez)
(Jacques Reich) .
(B. E. Ward) .
(B. E. Fogelbtrg)
(J. C. Dollman') .
(/. C. Dollman) .
(A. Malmstrum) .
(Dorothy Hardy)
(B. E. Ward) .
(Dorothy Hardy)
(Jacques Reich) .
(N.J. O. Blommer)
(H.Hendrich) .
(Dorothy Hardy)
(Albert Edelfelt) :
(C. Ehrtnberg) .
(Dorothy Hardy)
Frontispiece
Tojace page
2
8
. 16
. 18
20
. 28
• • 36
. 42
. . 52
- • 54
.' . 58
. 60
. 64
. 72
. 88
. 92
. 100
. . 104
. . 118
. 132
. . 146
. 148
. 152
. . . 166
. 170
vii
LIST OF ILLUSTRATIONS
The Swan-Maiden
To face page
(Gertrude Demain Hammond,
The Ride of the Valkyrs
Brunhild and Siegmund
The Road to Valhalla .
Ran .....
The Neckan ....
Loki and Hodur .
The Death of Balder . .
Hermod before Hela .
Loki and Svadilfari
Loki and Sigyn . . .
Thor and the Giants . ...
Torghatten . . ....
The Peaks of the Trolls
The Elf-Dance . .
The White Elves .
Old Houses with Carved Posts
The Were- Wolves
A Hero's Farewell
The Funeral Procession
Sigurd and Fafnir .
Sigurd Finds Brunhild .
Odin and Brunhild . .
t£ C. Dollman) .
(J. Wagrez)
(Severin Nilsson)
(J. P. Molin) .
(M. E. Winge) .
(J. P. Molin} .
(C. G. Qvarnstrom)
(Dorothy Hardy)
(J. C. Dollman} .
(Dorothy Hardy)
(M. E. Winge) .
(M. E. Winge) .
(N. J. O. Blornm&r) .
(Charles P. Sainton, R.L)
(J. C. Dollman) .
(M. E. Winge) .
(H. Hendrich) .
(K. Dielitz)
(J. Wagrez)
(K. Dielitz)
Aslaug ...... (Gertrude Demain Hammond j
R.L) . . . .
Sigurd and Gunnar . . . (J. C. Dollman) . ,
174
176
178
182
186
190
194
2O3
206
210
222
228
230
234
244
246
248
250
260
264
268
274
278
280
282
284
Vlll
LIST OF ILLUSTRATIONS
To face page
The Death of Siegfried . . (H. Hendrich) . . .288
The End of Brunhild ..>(/. Wagrez) . . .290
Ingeborg (M. E. Winge) . . . 304
Frithiof Cleaves the Shield of
Helge . . . ... . (Knut Ekwall) . . .308
Ingeborg Watches her Lover
Depart . . . . . (Knut Ekwall) . . .312
Frithiofs Return to Framnas . (Knut Ekwall) . . . 316
Frithiof at the Shrine of Balder . (Knut Ekwall) . . .318
Frithiof at the Court of Ring . (Knut Ekwall) . . .320
Frithiof Watches the Sleeping
King . - . . . . . (Knut Ekwall) . . . 324
Odin and Fenris . ... . (Dorothy Hardy) . . 334
The Ride of the Valkyrs . . (H. Hendrich) . . .344
The Storm- Ride .... (Gilbert Bayes) . . . 358
IX
INTRODUCTION
rHE prime importance of the rude fragments
of poetry preserved in early Icelandic litera
ture will now be disputed by none, but there
has been until recent times an extraordinary indif
ference to the wealth of religious tradition and
mythical lore which they contain.
The long neglect of these precious records of our
heathen ancestors is not the fault of the material in
which all that survives of their religious beliefs is
enshrined, for it may safely be asserted that the
Edda is as rich in the essentials of national romance
and race-imagination, rugged though it be, as the
more gracefitl and idyllic mythology of the South.
Neither is it due to anything weak in the conception
of the deities themselves, for although they may not
rise to great spiritual heights, foremost students of
Icelandic literature agree that they stand out rude
and massive as the Scandinavian mountains. They
exhibit "a spirit of victory, superior to brute force,
superior to mere matter, a spirit that fights and
overcomes." * " Even were some part of the matter
of their myths taken from others, yet the Norsemen
have given their gods a noble, upright, great spirit,
and placed them upon a high level that is all their
own." 2 " In fact these old Norse songs have a truth
in them, an inward perennial truth and greatness.
1 " Northern Mythology," Kauffmann.
2 Halliday Sparling.
INTRODUCTION
It is a greatness not of mere body and gigantic bulk,
but a rude greatness of soul." 1
The introduction of Christianity into the North
brought with it the influence of the Classical races,
and this eventually supplanted the native genius, so
that the alien mythology and literature of Greece and
Rome have formed an increasing part of the mental
equipment of the nor them peoples in proportion as the
native literature and tradition have been neglected.
Undoubtedly Northern mythology has exercised a
deep influence upon our customs, laws, and language,
and there has been, therefore, a great unconscious
inspiration flowing from these into English literature.
The most distinctive traits of this mythology are a
Peculiar grim humour, to be found in the religion of
no other race, and a dark thread of tragedy which
runs throughout the whole woof, and these character
istics, touching both extremes, are writ large over
English literature.
But of conscious influence, compared with the rich
draught of Hellenic inspiration, there is little to be
found, and if we turn to modern art the difference is
even more apparent.
This indifference may be attributed to many causes,
but it was due first to the fact that the religious
beliefs of our pagan ancestors were not held with any
real tenacity. Hence the success of the more or less
considered policy of the early Christian missionaries
to confuse the heathen beliefs, and merge them in the
1 Carlyle, " Heroes and Hero Worship."
xii
INTRODUCTION
new faith, an interesting example of which is to be
seen in the transference to the Christian festival of
Easter of the attributes of the pagan goddess Edstre,
from whom it took even the name. Northern
mythology was in this way arrested ere it had attained
its full development, and the progress of Christianity
eventually relegated it to the limbo of forgotten things.
Its comprehensive and intelligent scheme, however, in
strong contrast with the disconnected mythology of
Greece and Rome, formed the basis of a more or less
rational faith which prepared the Norseman to
receive the teaching of Christianity, and so helped to
bring about its own undoing.
The religious beliefs of the North are not mirrored
with any exactitude in the Elder Edda. Indeed only
a travesty of the faith of our ancestors has been pre
served in Norse literature. The early poet loved
allegory, and his imagination rioted among the
conceptions of his fertile muse. "His eye was fixed
on the mountains till the snowy peaks assumed human
features and the giant of the rock or the ice descended
with heavy tread ; or he would gaze at the splendour
of the spring, or of the summer fields, tillFreya with
the gleaming necklace stepped forth, or Sif with the
flowing locks of gold"*1
We are told nothing as to sacrificial and religious
rites, and all else is omitted which does not provide
material for artistic treatment. The so-called
Northern Mythology, therefore, may be regarded as
1 " Northern Mythology," Kauffmann.
xiii
INTRODUCTION
a precious relic of the beginning of Northern poetry,
rather than as a representation of the religious beliefs
of the Scandinavians, and these literary fragments
bear many signs of the transitional stage wherein the
confusion of the old and new faiths is easily apparent.
But notwithstanding the limitations imposed by
long neglect it is possible to reconstruct in part a plan
of the ancient Norse belief s> and the general reader
will derive much profit from Carlyle s illuminating
study in ""Heroes and Hero-worship." "A be
wildering, inextricable jungle of delusions, conf^t,sions,
falsehoods and absurdities, covering the whole field of
Life /" he calls them, with all good reason. But
he goes on to show, with equal truth, that at the soul
of this criide worship of distorted nature was a
spiritiial force seeking expression. What we probe
without reverence they viewed with awe, and not
understanding it, straightway deified it, as all
children have been apt to do in all stages of the
worlds history. Truly they were hero-worshippers
after Carlyle s own heart, and scepticism had no
place in their simple philosophy.
It was the infancy of thought gazing upon a
universe filled with divinity, and believing heartily
with all sincerity. A large-hearted people reaching
out in the dark towards ideals which were better
than they kneiv. Ragnarok was to undo their gods
because they had stumbled from their higher
standards.
We have to thank a curious phenomenon for the
xiv
INTRODUCTION
preservation of so much of the old lore as we still
possess. While foreign influences were corrupting
the Norse language, it remained practically unaltered
in Iceland, which had been colonised from the main
land by the Norsemen who had fled thither to escape
the oppression of Harold Fair hair after his crushing
victory of Hafrs firth. These people brought with
them the poetic genius which had already manifested
itself, and it took fresh root in that barren soil.
Many of the old Norse poets were natives of Iceland,
and in the early part of the Christian era, a supreme
service was rendered to Norse literature by the
Christian priest, Scemund, who industriously brought
together a large amount of pagan poetry in a collection
known as the Elder Edda, which is the chief founda
tion of our present knowledge of the religion of our
Norse ancestors. Icelandic literature remained a
sealed book, however, until the end of the eighteenth
century, and very slowly since that time it has been
winning its way in the teeth of indifference, until
there are now signs that it will eventually come into
its own. " To know the old Faith" says Carlyle,
" brings us into closer and clearer relation with the
Past — with our own possessions in the Past. For
the whole Past is the possession of the Present ; the
Past had always something true^ and is a precious
possession"
The weighty words of William Morris regarding
the Volsunga Saga may also be fitly quoted as an in
troduction to the whole of this collection of " Myths of
XV
INTRODUCTION
the Norsemen " : " This is the great story of the
North, which should be to all our race what the
Tale of Troy was to the Greeks — to all our race
first, and afterwards, when the change of the world
has made our race nothing more than a name of what
has been— a story too — then should it be to those that
come after us no less than the Tale of Troy has been
to us."
xvi
CHAPTER I : THE BEGINNING
Myths of Creation
A LTHOUGH the Aryan inhabitants of Northern
/ \ Europe are supposed by some authorities to
JL V have come originally from the plateau of Iran,
in the heart of Asia, the climate and scenery of the
countries where they finally settled had great influence
in shaping their early religious beliefs, as well as in
ordering their mode of living.
The grand and rugged landscapes of Northern
Europe, the midnight sun, the flashing rays of the
aurora borealis, the ocean continually lashing itself into
fury against the great cliffs and icebergs of the Arctic
Circle, could not but impress the people as vividly as the
almost miraculous vegetation, the perpetual light, and
the blue seas and skies of their brief summer season. It
is no great wonder, therefore, that the Icelanders, for in
stance, to whom we owe the most perfect records of this
belief, fancied in looking about them that the world was
originally created from a strange mixture of fire and ice..
Northern mythology is grand and tragical. Its prin
cipal theme is the perpetual struggle of the beneficent
forces of Nature against the injurious, and hence it is
not graceful and idyllic in character, like the religion
of the sunny South, where the people could bask in
perpetual sunshine, and the fruits of the earth grew
ready to their hand.
It was very natural that the dangers incurred in
hunting and fishing under these inclement skies, and
the suffering entailed by the long cold winters when
the sun never shines, made our ancestors contemplate
cold and ice as malevolent spirits ; and it was with
equal reason that they invoked with special fervour the
beneficent influences of heat and light.
MYTHS OF THE NORSEMEN
When questioned concerning the creation of the
world, the Northern scalds, or poets, whose songs are
preserved in the Eddas and Sagas, declared that in the
beginning, when there was as yet no earth, nor sea, nor
air, when darkness rested over all, there existed a power
ful being called Allfather, whom they dimly conceived
as uncreated as well as unseen, and that whatever he
willed came to pass.
In the centre of space there was, in the morning of
time, a great abyss called Ginnunga-gap, the cleft of
clefts, the yawning gulf, whose depths no eye could
fathom, as it was enveloped in perpetual twilight.
North of this abode was a space or world known as
Nifl-heim, the home of mist and darkness, in the centre
of which bubbled the exhaustless spring Hvergelmir, the
seething cauldron, whose waters supplied twelve great
streams known as the Elivagar. As the water of these
streams flowed swiftly away from its source and encoun
tered the cold blasts from the yawning gulf, it soon
hardened into huge blocks of ice, which rolled down
ward into the immeasurable depths of the great abyss
with a continual roar like thunder.
South of this dark chasm, and directly opposite Nifl-
heim, the realm of mist, was another world called
Muspells-heim, the home of elemental fire, where all
was warmth and brightness, and whose frontiers were
continually guarded by Surtr, the flame giant. This
giant fiercely brandished his flashing sword, and con
tinually sent forth great showers of sparks, which fell
with a hissing sound upon the ice-blocks in the bottom
of the abyss, and partly melted them by their heat.
" Great Surtur, with his burning sword,
Southward at Muspel's gate kept ward,
And flashes of celestial flame,
Life-giving, from the fire-world came."
Valhalla (J. C. Jones}.
The Giant with the Flaming Sword
J. C. Dollman
YMIR AND AUDHUMLA
Ymir and Audhumla
As the steam rose in clouds it again encountered the
prevailing cold^ and was changed into rime or hoar
frost, which, layer by layer, filled up the great central
space. Thus by the continual action of cold and heat,
and also probably by the will of the uncreated and
unseen, a gigantic creature called Ymir or Orgelmir
(seething clay), the personification of the frozen ocean,
came to life amid the ice-blocks in the abyss, and as he
was born of rime he was called a Hrim-thurs, or ice-
giant.
" In early times,
When Ymir lived,
Was sand, nor sea,
Nor cooling wave ;
No earth was found,
Nor heaven above ;
One chaos all,
And nowhere grass."
Edda (Henderson's tr.).
Groping about in the gloom in search of something
to eat, Ymir perceived a gigantic cow called Audhumla
(the nourisher), which had been created by the same
agency as himself, and out of the same materials.
Hastening towards her, Ymir noticed with pleasure
that from her udder flowed four great streams of milk,
which would supply ample nourishment.
All his wants were thus satisfied ; but the cow,
looking about her for food in her turn, began to lick
the salt off a neighbouring ice-block with her rough
tongue. This she continued to do until first the hair
of a god appeared and then the whole head emerged
from its icy envelope, until by-and-by Buri (the producer)
stepped forth entirely free.
While the cow had been thus engaged, Ymir, the
3
MYTHS OF THE NORSEMEN
giant, had fallen asleep, and as he slept a son and
daughter were born from the perspiration under his
armpit, and his feet produced the six-headed giant
Thrudgelmir, who, shortly after his birth, brought
forth in his turn the giant Bergelmir, from whom all
the evil frost giants are descended.
" Under the armpit grew,
'Tis said of Hrim-thurs,
A girl and boy together;
Foot with foot begat,
Of that wise Jotun,
A six-headed son."
S&mund's Edda (Thorpe's tr.).
Odin, Vili, and Vc
When these giants became aware of the existence of
the god Buri, and of his son Bo"rr (born), whom he had
immediately produced, they began waging war against
them, for as the gods and giants represented the opposite
forces of good and evil, there was no hope of their living
together in peace. The struggle continued evidently
for ages, neither party gaining a decided advantage,
until Borr married the giantess Bestla, daughter of
Bolthorn (the thorn of evil), who bore him three
powerful sons, Odin (spirit), Vili (will), and Ve (holy).
These three sons immediately joined their father in his
struggle against the hostile frost-giants, and finally
succeeded in slaying their deadliest foe, the great Ymir.
As he sank down lifeless the blood gushed from his
wounds in such floods that it produced a great deluge,
in which all his race perished, with the exception of
Bergelmir, who escaped in a boat and went with his
wife to the confines of the world.
" And all the race of Ymir thou didst drown,
Save one, Bergelmer : he on shipboard fled
Thy deluge, and from him the giants sprang."
Balder Dead (Matthew Arnold).
THE CREATION OF THE EARTH
Here he took up his abode, calling the place
heim (the home of the giants), and here he begat a
new race of frost-giants, who inherited his dislikes,
continued the feud, and were always ready to sally forth
from their desolate country and raid the territory of the
gods.
The gods, in Northern mythology called JEsir
(pillars and supporters of the world), having thus
triumphed over their foes, and being no longer engaged
in perpetual warfare, now began to look about them,
with intent to improve the desolate aspect of things
and fashion a habitable world. After due consideration
Borr's sons rolled Ymir's great corpse into the yawning
abyss, and began to create the world out of its various
component parts.
The Creation of the Earth
Out of the flesh they fashioned Midgard (middle
garden), as the earth was called. This was placed in
the exact centre of the vast space, and hedged all round
with Ymir's eyebrows for bulwarks or ramparts. The
solid portion of Midgard was surrounded by the giant's
blood or sweat, which formed the ocean, while his bones
made the hills, his flat teeth the cliffs, and his curly
hair the trees and all vegetation.
Well pleased with the result of their first efforts at
creation, the gods now took the giant's unwieldy skull
and poised it skilfully as the vaulted heavens above
earth and sea ; then scattering his brains throughout
the expanse beneath they fashioned from them the
fleecy clouds.
« Of Ymir's flesh
Was earth created,
Of his blood the sea,
Of his bones the hills,
MYTHS OF THE NORSEMEN
Of his hair trees and plants,
Of his skull the heavens,
And of his brows
The gentle powers
Formed Midgard for the sons of men ;
But of his brain
The heavy clouds are
All created."
Norse Mythology (R. B. Anderson).
To support the heavenly vault, the gods stationed
the strong dwarfs, Nordri, Sudri, Austri, Westri, at
its four corners, bidding them sustain it upon their
shoulders, and from them the four points of the com
pass received their present names of North, South, East,
and West. To give light to the world thus created,
the gods studded the heavenly vault with sparks secured
from Muspells-heim, points of light which shone steadily
through the gloom like brilliant stars. The most vivid
of these sparks, however, were reserved for the manu
facture of the sun and moon, which were placed in
beautiful golden chariots.
" And from the flaming world, where Muspel reigns,
Thou sent'st and fetched'st fire, and madest lights :
Sun, moon, and stars, which thou hast hung in heaven,
Dividing clear the paths of night and day."
Balder Dead (Matthew Arnold}.
When all these preparations had been finished, and
the steeds Arvakr (the early waker) and Alsvin (the
rapid goer) were harnessed to the sun-chariot, the gods,
fearing lest the animals should suffer from their proxi
mity to the ardent sphere, placed under their withers
great skins filled with air or with some refrigerant
substance. They also fashioned the shield Svalin (the
cooler), and placed it in front of the car to shelter them
from the sun's direct rays, which would else have
6
MANI AND SOL
burned them and the earth to a cinder. The moon-
car was, similarly, provided with a fleet steed called
Alsvider (the all-swift) ; but no shield was required to
protect him from the mild rays of the moon.
Mani and Sol
The chariots were ready, the steeds harnessed and
impatient to begin what was to be their daily round,
but who should guide them along the right road ? The
gods looked about them, and their attention was attracted
to the two beautiful offspring of the giant Mundilfari.
He was very proud of his children, and had named
them after the newly created orbs, Mani (the moon)
and Sol (the sun). Sol, the Sun-maid, was the spouse
of Glaur (glow), who was probably one of Surtr's sons.
The names proved to be happily bestowed, as the
brother and sister were given the direction of the steeds
of their bright namesakes. After receiving due counsel
from the gods, they were transferred to the sky, and
day by day they fulfilled their appointed duties and
guided their steeds along the heavenly paths.
" Know that Mundilfaer is hight
Father to the moon and sun ;
Age on age shall roll away,
While they mark the months and days."
HavamM (W. Taylor's tr.).
The gods next summoned Nott (night), a daughter
of Norvi, one of the giants, and entrusted to her care
a dark chariot, drawn by a sable steed, Hrim-faxi (frost
mane), from whose waving mane the dew and hoar
frost dropped down upon the earth.
" Hrim-faxi is the sable steed,
From the east who brings the night,
Fraught with the showering joys of love:
MYTHS OF THE NORSEMEN
As he champs the foamy bit,
Drops of dew are scattered round
To adorn the vales of earth."
Va/thrudnft-mal (W. Taylor's tr.).
The goddess of night had thrice been married, and
by her first husband, Naglfari, she had had a son named
Aud ; by her second, Annar, a daughter Jord (earth) ;
and by her third, the god Bellinger (dawn), another
son, of radiant beauty, was now born to her, and he was
given the name of Dag (day).
As soon as the gods became aware of this beautiful
being's existence they provided a chariot for him also,
drawn by the resplendent white steed Skin-faxi (shining
mane), from whose mane bright beams of light shone
forth in every direction, illuminating all the world, and
bringing light and gladness to 111.
" Forth from the east, up the ascent of heaven,
Day drove his courser with the shining mane."
Balder Dead (Matthew Arnold).
The Wolves Skoll and Hati
But as evil always treads close upon the footsteps or
good, hoping to destroy it, the ancient inhabitants of
the Northern regions imagined that both Sun and Moon
were incessantly pursued by the fierce wolves Skoll
(repulsion) and Hati (hatred), whose sole aim was to
overtake and swallow the brilliant objects before them,
so that the world might again be enveloped in its
primeval darkness.
" Skoll the wolf is named
That the fair-faced goddess
To the ocean chases ;
Another Hati hight
He is Hrodvitnir's son ;
He the bright maid of heaven shall precede."
Sam unas Edda (Thorpe's tr.).
g."
,'
THE WOLVES SKOLL AND HAT1
At times, they said, the wolves overtook and tried
to swallow their prey, thus producing an eclipse of the
radiant orbs. Then the terrified people raised such a
deafening clamour that the wolves, frightened by the
noise, hastily dropped them. Thus rescued, Sun and
Moon resumed their course, fleeing more rapidly than
before, the hungry monsters rushing along in their wake,
lusting for the time when their efforts would prevail and
the end of the world would come. For the Northern
nations believed that as their gods had sprung from
an alliance between the divine element (Borr) and the
mortal (Bestla), they were finite, and doomed to perish
with the world they had made.
" But even in this early morn
Faintly foreshadowed was the dawn
Of that fierce struggle, deadly shock,
Which yet should end in Ragnarok ;
When Good and Evil, Death and Life,
Beginning now, end then their strife."
Valhalla (J. C. Jones).
Mani was accompanied also by Hiuki, the waxing,
and Bil, the waning, moon, two children whom he
had snatched from earth, where a cruel father forced
them to carry water all night. Our ancestors fancied
they saw these children, the original " Jack and
Jill," with their pail, darkly outlined upon the
moon.
The gods not only appointed Sun, Moon, Day, and
Night to mark the procession of the year, but also
called Evening, Midnight, Morning, Forenoon, Noon,
and Afternoon to share their duties, making Summer
and Winter the rulers of the seasons. Summer, a direct
descendant of Svasud (the mild and lovely), inherited
his sire's gentle disposition, and was loved by all except
Winter, his deadly enemy, the son of Vindsual, himself
9
MYTHS OF THE NORSEMEN
a son of the disagreeable god Vasud, the personification
of the icy wind.
" Vindsual is the name of him
Who begat the winter's god ;
Summer from Suasuthur sprang :
Both shall walk the way of years,
Till the twilight of the gods."
Vafthrudn?s-mal (W. Taylor's tr.).
The cold winds continually swept down from the
north, chilling all the earth, and the Northmen imagined
that these were set in motion by the great giant Hras-
svelgr (the corpse-swallower), who, clad in eagle plumes,
sat at the extreme northern verge of the heavens, and
that when he raised his arms or wings the cold blasts
darted forth and swept ruthlessly over the face of the
earth, blighting all things with their icy breath.
" Hras-svelger is the name of him
Who sits beyond the end of heaven,
And winnows wide his eagle-wings,
Whence the sweeping blasts have birth."
Vafthrudn?s-mal (W. Taylor's tr.).
Dwarfs and Elves
While the gods were occupied in creating the earth
and providing for its illumination, a whole host of
maggot-like creatures had been breeding in Ymir's flesh.
These uncouth beings now attracted divine attention.
Summoning them into their presence, the gods first
gave them forms and endowed them with superhuman
intelligence, and then divided them into two large
classes. Those which were dark, treacherous, and cun
ning by nature were banished to Svart-alfa-heim, the
home of the black dwarfs, situated underground, whence
they were never allowed to come forth during the day,
under penalty of being turned into stone. They were
10
DWARFS AND ELVES
called Dwarfs, Trolls, Gnomes, or Kobolds, and spent
all their time and energy in exploring the secret recesses
of the earth. They collected gold, silver, and precious
stones, which they stowed away in secret crevices, whence
they could withdraw them at will. The remainder of
these small creatures, including all that were fair, good,
and useful, the gods called Fairies and Elves, and they
sent them to dwell in the airy realm of Alf-heim (home
of the light-elves), situated between heaven and earth,
whence they could flit downward whenever they pleased,
to attend to the plants and flowers, sport with the birds
and butterflies, or dance in the silvery moonlight on the
green.
Odin, who had been the leading spirit in all these
undertakings, now bade the gods, his descendants, follow
nim to the broad plain called Idawold, far above the
earth, on the other side of the great stream Ifing, whose
waters never froze.
*' Ifing's deep and murky wave
Parts the ancient sons of earth
From the dwelling of the Goths :
Open flows the mighty flood,
Nor shall ice arrest its course
While the wheel of Ages rolls."
Yaftkrudffft-mal (W. Taylor's fr.).
In the centre of the sacred space, which from the
beginning of the world had been reserved for their own
abode and called Asgard (home of the gods), the twelve
jEsir (gods) and twenty-four Asynjur (goddesses) all
assembled at the bidding of Odin. Then was held a
great council, at which it was decreed that no blood
should be shed within the limits of their realm, or
peace-stead, but that harmony should reign there for
ever. As a further result of the conference the gods
set up a forge where they fashioned all their weapons
ii
MYTHS OF THE NORSEMEN
and the tools required to build the magnificent palaces
of precious metals, in which they lived for many long
years in a state of such perfect happiness that this period
has been called the Golden Age.
The Creation of Man
Although the gods had from the beginning designed
Midgard, or Mana-heim, as the abode of man, there
were at first no human beings to inhabit it. One day
Odin, Vili, and Ve, according to some authorities, or
Odin, Hoenir (the bright one), and Lodur, or Loki
(fire), started out together and walked along the sea
shore, where they found either two trees, the ash, Ask,
and the elm, Embla, or two blocks of wood, hewn into
rude semblances of the human form. The gods gazed
at first upon the inanimate wood in silent wonder ;
then, perceiving the use it could be put to, Odin gave
these logs souls, Hoenir bestowed motion and senses,
and Lodur contributed blood and blooming com
plexions.
Thus endowed with speech and thought, and with
power to love and to hope and to work, and with life
and death, the newly created man and woman were left
to rule Midgard at will. They gradually peopled it
with their descendants, while the gods, remembering
they had called them into life, took a special interest in
all they did, watched over them, and often vouchsafed
their aid and protection.
The Tree Yggdrasil
Allfather next created a huge ash called Yggdrasil,
the tree of the universe, of time, or of life, which filled
all the world, taking root not only in the remotest
depths of Nifl-heim, where bubbled the spring Hver-
12
THE TREE YGGDRASIL
gelmir, but also in Midgard, near Mimir's well (the
ocean), and in Asgard, near the Urdar fountain.
From its three great roots the tree attained such a
marvellous height that its topmost bough, called Lerad
(the peace-giver), overshadowed Odin's hall, while the
other wide-spreading branches towered over the other
worlds. An eagle was perched on the bough Lerad,
and between his eyes sat the falcon Vedfolnir, sending
his piercing glances down into heaven, earth, and Nifl-
heim, and reporting all that he saw.
As the tree Yggdrasil was ever green, its leaves
never withering, it served as pasture-ground not only
for Odin's goat Heidrun, which supplied the heavenly
mead, the drink of the gods, but also for the stags Dain,
Dvalin, Duneyr, and Durathor, from whose horns
honey-dew dropped down upon the earth and furnished
the water for all the rivers in the world.
In the seething cauldron Hvergelmir, close by the
great tree, a horrible dragon, called Nidhug, continually
gnawed the roots, and was helped in his work of de
struction by countless worms, whose aim it was to kill
the tree, knowing that its death would be the signal for
the downfall of the gods.
" Through all our life a tempter prowls malignant,
The cruel Nidhug from the world below.
He hates that asa-light whose rays benignant
On th' hero's brow and glitt'ring sword bright glow."
Viking Tales of the North (R. B. Anderson)*
Scampering continually up and down the branches
and trunk of the tree, the squirrel Ratatosk (branch-
borer), the typical busybody and tale-bearer, passed its
time repeating to the dragon below the remarks of the
eagle above, and vice versay in the hope of stirring up
strife between them.
'3
MYTHS OF THE NORSEMEN
The Bridge Bifrost
It was, of course, essential that the tree Yggdrasil
should be maintained in a perfectly healthy condition,
and this duty was performed by the Norns, or Fates,
who daily sprinkled it with the holy waters from the
Urdar fountain. This water, as it trickled down to
earth through branches and leaves, supplied the bees
with honey.
From either edge of Nifl-heim, arching high above
Midgard, rose the sacred bridge, Bifrost (Asabru, the
rainbow), built of fire, water, and air, whose quivering
and changing hues it retained, and over which the
gods travelled to and fro to the earth or to the Urdar
well, at the foot of the ash Yggdrasil, where they daily
assembled in council.
" The gods arose
And took their horses, and set forth to ride
O'er the bridge Bifrost, where is Heimdairs watch,
To the ash Igdrasil, and Ida's plain.
Thor came on foot, the rest on horseback rode."
E alder Dead (Matthew Arnold}.
Of all the gods Thor only, the god of thunder,
never passed over the bridge, for fear lest his heavy
tread or the heat of his lightnings would destroy it.
The god Heimdall kept watch and ward there night
and day. He was armed with a trenchant sword, and
carried a trumpet called Giallar-horn, upon which he
generally blew a soft note to announce the coming or
going of the gods, but upon which a terrible blast would
be sounded when Ragnarok should come, and the frost-
giants and Surtr combined to destroy the world.
" Surt from the south comes
With flickering flame ;
Shines from his sword
The Val-god's sun.
14
THE VANAS
The stony hills are dashed together,
The giantesses totter ;
Men tread the path of Hel,
And heaven is cloven."
Sa>mun<fs Edda (Thorpe's /r.).
The Vanas
Now although the original inhabitants of heaven
were the .^Esir, they were not the sole divinities of the
Northern races, who also" recognised the power of the
sea- and wind-gods, the Vanas, dwelling in Vana-heirn
and ruling their realms as they pleased. In early times,
before the golden palaces in Asgard were built, a dispute
arose between the .flisir and Vanas, and they resorted
to arms, using rocks, mountains, and icebergs as missiles
in the fray. But discovering ere long that in unity
alone lay strength, they composed their differences and
made peace, and to ratify the treaty they exchanged
hostages.
It was thus that the Van, Niord, came to dwell in
Asgard with his two children, Frey and Freya, while
the Asa, Hoenir, Odin's own brother, took up his abode
in Vana-heim.
CHAPTER II: ODIN
The Father of Gods and Men
ODIN, Wuotan, or Woden was the highest and
holiest god of the Northern races. He was
the all-pervading spirit of the universe, the
personification of the air, the god of universal wisdom
and victory, and the leader and protector of princes and
heroes. As all the gods were supposed to be descended
from him, he was surnamed Allfather, and as eldest and
chief among them he occupied the highest seat in Asgard.
Known by the name of Hlidskialf, this chair was not
only an exalted throne, but also a mighty watch-tower,
from whence he could overlook the whole world and
see at a glance all that was happening among gods,
giants, elves, dwarfs, and men.
" From the hall of Heaven he rode away
To Lidsldalf, and sate upon his throne,
The mount, from whence his eye surveys the world.
And far from Heaven he turned his shining orbs
To look on Midgard, and the earth, and men."
Balder Dead (Matthew Arnold*).
Odin's Personal Appearance
None but Odin and his wife and queen Frigga were
privileged to use this seat, and when they occupied it
they generally gazed towards the south and west, the
goal of all the hopes and excursions of the Northern
nations. Odin was generally represented as a tall,
vigorous man, about fifty years of age, either with dark
curling hair or with a long grey beard and bald head.
He was clad in a suit of grey, with a blue hood, and his
muscular body was enveloped in a wide blue mantle
flecked with grey — an emblem of the sky with its fleecy
clouds. In his hand Odin generally carried the infal-
16
Odin
Sir E. Burne-Jones
By Permission of Frederick Hollyer
I n
ODIN'S PERSONAL APPEARANCE
lible spear Gungnir, which was so sacred that an oath
sworn upon its point could never be broken, and on his
finger or arm he wore the marvellous ring, Draupnir, the
emblem of fruitfulness, precious beyond compare. When
seated upon his throne or armed for the fray, to mingle
in which he would often descend to earth, Odin wore
his eagle helmet ; but when he wandered peacefully
about the earth in human guise, to see what men were
doing, he generally donned a broad-brimmed hat, drawn
low over his forehead to conceal the fact that he
possessed but one eye.
Two ravens, Hugin (thought) and Munin (memory),
perched upon his shoulders as he sat upon his throne,
and these he sent out into the wide world every morn
ing, anxiously watching for their return at nightfall,
when they whispered into his ears news of all they had
seen and heard. Thus he was kept well informed about
everything that was happening on earth.
" Hugin and Munin
Fly each day
Over the spacious earth.
I fear for Hugin
That he come not back,
Yet more anxious am I for Munin."
Norse Mythology (R. B. Anderson).
At his feet crouched two wolves or hunting hounds,
Geri and Freki, animals which were therefore con
sidered sacred to him, and of good omen if met by the
way. Odin always fed these wolves with his own hands
from meat set before him. He required no food at
all for himself, and seldom tasted anything except the
sacred mead.
" Geri and Freki
The war-wont sates,
The triumphant sire of hosts ;
B I7
MYTHS OF THE NORSEMEN
fiut on wine only
The famed in arms
Odin, ever lives."
Lay of Grlmnir (Thorpis tr.).
When seated in state upon his throne, Odin rested
his feet upon a footstool of gold, the work of the gods,
all of whose furniture and utensils were fashioned either
of that precious metal or of silver.
Besides the magnificent hall Glads-heim, where stood
the twelve seats occupied by the gods when they met
in council, and Valaskialf, where his throne, Hlidskialf,
was placed, Odin had a third palace in Asgard, situated
in the midst of the marvellous grove Glasir, whose
shimmering leaves were of red gold.
Valhalla
This palace, called Valhalla (the hall of the chosen
slain), had five hundred and forty doors, wide enough
to allow the passage of eight hundred warriors abreast,
and above the principal gate were a boar's head and an
eagle whose piercing glance penetrated to the far corners
of the world. The walls of this marvellous building
were fashioned of glittering spears, so highly polished
that they illuminated the hall. The roof was of golden
shields, and the benches were decorated with fine armour,
the god's gifts to his guests. Here long tables afforded
ample accommodation for the Einheriar, warriors fallen
in battle, who were specially favoured by Odin.
" Easily to be known is,
By those who to Odin come,
The mansion by its aspect.
Its roof with spears is laid,
Its hall with shields is decked,
With corselets are its benches strewed."
bay ofGrimntr (Thorpe's /r.),
If
The Chosen Slain
K. Dieliu
By Permission of the Berlin Photographic Co., 133 New Bond St., W.
c 8
THE FEAST OF THE HEROES
The ancient Northern nations, who deemed warfare
the most honourable of occupations, and considered
courage the greatest virtue, worshipped Odin principally
as god of battle and victory. They believed that when
ever a fight was impending he sent out his special
attendants, the shield-, battle-, or wish-maidens, called
Valkyrs (choosers of the slain), who selected from the
dead warriors one-half of their number, whom they bore
on their fleet steeds over the quivering rainbow bridge^
BifrOst, into Valhalla. Welcomed by Odin's sons,
Hermod and Bragi, the heroes were conducted to the
foot of Odin's throne, where they received the praise
due to their valour. When some special favourite of the
god was thus brought into Asgard, Valfather (father of
the slain), as Odin was called when he presided over
the warriors, would sometimes rise from his throne and
in person bid him welcome at the great entrance gate.
The Feast of the Heroes
Besides the glory of such distinction, and the enjoy
ment of Odin's beloved presence day after day, other
more material pleasures awaited the warriors in Valhalla.
Generous entertainment was provided for them at the
long tables, where the beautiful white-armed virgins,
the Valkyrs, having laid aside their armour and clad
themselves in pure white robes, waited upon them with
assiduous attention. These maidens, nine in number
ccording to some authorities, brought the heroes
great horns full of delicious mead, and set before them
huge portions of boar's flesh, upon which they feasted
heartily. The usual Northern drink was beer or ale,
but our ancestors fancied this beverage too coarse for
the heavenly sphere. They therefore imagined that
Valfather kept his table liberally supplied with mead or
hydromel, which was daily furnished in great abundance
'9
MYTHS OF THE NORSEMEN
by his she-goat Heidrun, who continually browsed on
the tender leaves and twigs on Lerad, Yggdrasil's top
most branch.
" Rash war and perilous battle, their delight ;
And immature, and red with glorious wounds,
Unpeaceful death their choice: deriving thence
A right to feast and drain immortal bowls,
In Odin's hall ; whose blazing roof resounds
The genial uproar of those shades who fall
In desperate fight, or by some brave attempt."
Liberty (James Thomson).
The meat upon which the Einheriar feasted was the
flesh of the divine boar Saehrimnir, a marvellous beast,
daily slain by the cook Andhrimnir, and boiled in the
great cauldron Eldhrimnir ; but although Odin's guests
had true Northern appetites and gorged themselves
to the full, there was always plenty of meat for all.
" Andhrimnir cooks
In Eldhrimnir
Saehrimnir ;
'Tis the best of flesh ;
But few know
What the einherjes eat."
Lay ofGrimnir (Anderson's version).
Moreover, the supply was exhaustless, for the boar
always came to life again before the time of the next
meal. This miraculous renewal of supplies in the
larder was not the only wonderful occurrence in Valhalla,
for it is related that the warriors, after having eaten and
drunk to satiety, always called for their weapons, armed
themselves, and rode out into the great courtyard,
where they fought against one another, repeating the
feats of arms for which they were famed on earth, and
recklessly dealing terrible wounds, which, however,
20
>u
THE FEAST OF THE HEROES
were miraculously and completely healed as soon as the
dinner horn sounded.
" All the chosen guests of Odin
Daily ply the trade of war ;
From the fields of festal fight
Swift they ride in gleaming arms,
And gaily, at the board of gods,
Quaff the cup of sparkling ale
And eat Saehrimni's vaunted flesh."
Vafthrudn?s-mal(W. Taylors tr.).
Whole and happy at the sound of the horn, and
bearing one another no grudge for cruel thrusts given
and received, the Einheriar would ride gaily back to
Valhalla to renew their feasts in Odin's beloved pre
sence, while the white-armed Valkyrs, with flying hair,
glided gracefully about, constantly filling their horns
or their favourite drinking vessels, the skulls of their
enemies, while the scalds sang of war and of stirring
Viking forays.
"And all day long they there are hack'd and hewn
'Mid dust, and groans, and limbs lopped off, and blood ;
But all at night return to Odin's hall
Woundless and fresh : such lot is theirs in heaven."
Balder Dead (Matthew Arnold") ,
Fighting and feasting thus, the heroes were said to
spend their days in perfect bliss, while Odin delighted
in their strength and number, which, however, he fore
saw would not avail to prevent his downfall when the
day of the last battle should dawn.
As such pleasures were the highest a Northern war
rior's fancy could paint, it was very natural that all
fighting men should love Odin, and early in life should
dedicate themselves to his service. They vowed to die
arms in hand, if possible, and even wounded themselves
21
MYTHS OF THE NORSEMEN
with their own spears when death drew near, if they
had been unfortunate enough to escape death on the
battlefield and were threatened with " straw death," as
they called decease from old age or sickness.
" To Odin then true-fast
Carves he fair runics, —
Death-runes cut deep on his arm and his breast."
Viking Tales of the North (R. B. Anderson).
In reward for this devotion Odin watched with special
care over his favourites, giving them gifts, a magic sword,
a spear, or a horse, and making them invincible until
their last hour had come, when he himself appeared to
claim or destroy the gift he had bestowed, and the
Valkyrs bore the heroes to Valhalla.
" He gave to Hermod
A helm and corselet,
And from him Sigmund
A sword received."
Lay o/Hyndla (Thorpe's tr.).
Sleipnir
When Odin took an active part in war, he generally
rode his eight-footed grey steed, Sleipnir, and bore a
white shield. His glittering spear flung over the heads
of the combatants was the signal for the fray to com
mence, and he would dash into the midst of the ranks
shouting his warcry : " Odin has you all ! "
"And Odin donned
His dazzling corslet and his helm of gold,
And led the way on Sleipnir."
Balder Dead (Matthew Arnold).
At times he used his magic bow, from which he
would shoot ten arrows at once, every one invariably
bringing down a foe. Odin was also supposed to
22
THE WILD HUNT
inspire his favourite warriors with the renowned
" Berserker rage " (bare sark or shirt), which enabled
them, although naked, weaponless, and sore beset, to
perform unheard-of feats of valour and strength, and
move about as with charmed lives.
As Odin's characteristics, like the all-pervading ele
ments, were multitudinous, so also were his names,
of which he had no less than two hundred, almost all
descriptive of some phase of his activities. He was
considered the ancient god of seamen and of the wind.
" Mighty Odin,
Norsemen hearts we bend to thee !
Steer our barks, all-potent Woden,
O'er the surging Baltic Sea."
Vail.
The Wild Hunt
Odin, as wind-god, was pictured as rushing through
mid-air on his eight-footed steed, from which originated
the oldest Northern riddle, which runs as follows :
" Who are the two who ride to the Thing ? Three eyes
have they together, ten feet, and one tail: and thus they
travel through the lands''' And as the souls of the dead
were supposed to be wafted away on the wings of the
storm, Odin was worshipped as the leader of all dis
embodied spirits. In this character he was most
generally known as the Wild Huntsman, and when
people heard the rush and roar of the wind they cried
aloud in superstitious fear, fancying they heard and saw
him ride past with his train, all mounted on snorting
steeds, and accompanied by baying hounds. And the
passing of the Wild Hunt, known as Woden's Hunt,
the Raging Host, Gabriel's Hounds, or Asgardreia,
was also considered a presage of such misfortune as
pestilence or war.
23
MYTHS OF THE NORSEMEN
" The Rhine flows bright ; but its waves ere long
Must hear a voice of war,
And a clash of spears our hills among,
And a trumpet from afar ;
And the brave on a bloody turf must lie,
For the Huntsman hath gone by ! "
The Wild Huntsman (Mrs. Hemans).
It was further thought that if any were so sacrilegious
as to join in the wild halloo in mockery, they would be
immediately snatched up and whirled away with the
vanishing host, while those who joined in the halloo
with implicit good faith would be rewarded by the
sudden gift of a horse's leg, hurled at them from
above, which, if carefully kept until the morrow, would
be changed into a lump of gold.
Even after the introduction of Christianity the igno
rant Northern folk still dreaded the on-coming storm,
declaring that it was the Wild Hunt sweeping across
the sky.
" And ofttimes will start,
For overhead are sweeping Gabriel's hounds,
Doomed with their impious lord the flying hart
To chase forever on ae'real grounds."
Sonnet (Wordsworth}.
Sometimes it left behind a small black dog, which,
cowering and whining upon a neighbouring hearth,
had to be kept for a whole year and carefully tended
unless it could be exorcised or frightened away. The
usual recipe, the same as for the riddance of change
lings, was to brew beer in egg-shells, and this per
formance was supposed so to startle the spectral dog
that he would fly with his tail between his legs,
exclaiming that, although as old as the Behmer, or
Bohemian forest, he had never before beheld such an
uncanny sight.
THE WILD HUNT
" I am as old
As the Behmer wold,
And have in my life
Such a brewing not seen."
Old Saying (Thorpe's fr.)
The object of this phantom hunt varied greatly, and
was either a visonary boar or wild horse, white-breasted
maidens who were caught and borne away bound only
once in seven years, or the wood nymphs, called Moss
Maidens, who were thought to represent the autumn
leaves torn from the trees and whirled away by the
wintry gale.
In the middle ages, when the belief in the old heathen
deities was partly forgotten, the leader of the Wild
Hunt was no longer Odin, but Charlemagne, Frederick
Barbarossa, King Arthur, or some Sabbath-breaker, like
the Squire of Rodenstein or Hans von Hackelberg, who,
in punishment for his sins, was condemned to hunt for
ever through the realms of air.
As the winds blew fiercest in autumn and winter,
Odin was supposed to prefer hunting during that
season, especially during the time between Christmas
and Twelfth- night, and the peasants were always care
ful to leave the last sheaf or measure of grain out in the
fields to serve as food for his horse.
This hunt was of course known by various names in
the different countries of Northern Europe ; but as the
tales told about it are all alike, they evidently originated
in the same old heathen belief, and to this day ignorant
people of the North fancy that the baying of a hound
on a stormy night is an infallible presage of death.
" Still, still shall last the dreadful chase,
Till time itself shall have an end ;
By day, they scour earth's cavern'd space,
At midnight's witching hour, ascend.
MYTHS OF THE NORSEMEN
" This is the horn, and hound, and horse
That oft the lated peasant hears ;
Appall'd, he signs the frequent cross,
When the wild din invades his ears.
" The wakeful priest oft drops a tear
For human pride, for human woe,
When, at his midnight mass, he hears
The infernal cry of « Holla, ho ! ' "
Sir Walter Scott.
The Wild Hunt, or Raging Host of Germany, was
called Herlathing in England, from the mythical king
Herla, its supposed leader ; in Northern France it bore
the name of MesnJe fHellequin^ from Hel, goddess of
death ; and in the middle ages it was known as Cain's
Hunt or Herod's Hunt, these latter names being given
because the leaders were supposed to be unable to find
rest on account of the iniquitous murders of Abel, of
John the Baptist, and of the Holy Innocents.
In Central France the Wild Huntsman, whom we
have already seen in other countries as Odin, Charle
magne, Barbarossa, Rodenstein, von Hackelberg, King
Arthur, Hel, one of the Swedish kings, Gabriel, Cain,
or Herod, is also called the Great Huntsman of Fon-
tainebleau (le Grand Veneur de Fontainebleau\ and people
declare that on the eve of Henry IV.'s murder, and
also just before the outbreak of the great French
Revolution, his shouts were distinctly heard as he swept
across the sky.
It was generally believed among the Northern nations
that the soul escaped from the body in the shape of a
mouse, which crept out of a corpse's mouth and ran
away, and it was also said to creep in and out of the
mouths of people in a trance. While the soul was
absent, no effort or remedy could recall the patient to
life ; but as soon as it had come back animation
returned.
26
THE PIED PIPER
The Pied Pipe*
As Odin was the leader of all disembodied spirits, he
was identified in the middle ages with the Pied Piper of
Hamelin. According to mediaeval legends, Hamelin
was so infested by rats that life became unbearable, and
a large reward was offered to any who would rid the
town of these rodents. A piper, in parti-coloured
garments, offered to undertake the commission, and the
terms being accepted, he commenced 'to play through
the streets in such wise that, one and all, the rats were
beguiled out of their holes until they formed a vast
procession. There was that in the strains which com
pelled them to follow, until at last the river Weser
was reached, and all were drowned in its tide.
" And ere three shrill notes the pipe uttered,
You heard as if an army muttered ;
And the muttering grew to a grumbling ;
And the grumbling grew to a mighty rumbling;
And out of the houses the rats came tumbling.
Great rats, small rats, lean rats, brawny rats,
Brown rats, black rats, grey rats, tawny rats,
Grave old plodders, gay young friskers,
Fathers, mothers, uncles, cousins,
Cocking tails and pricking whiskers,
Families by tens and dozens,
Brothers, sisters, husbands, wives —
Followed the Piper for their lives.
From street to street he piped advancing,
And step for step they followed dancing,
Until they came to the river Weser,
Wherein all plunged and perished ! "
Robert Browning.
As the rats were all dead, and there was no chance
of their returning to plague them, the people of Hame
lin refused to pay the reward, and they bade the piper
do his worst. He took them at their word, and a few
MYTHS OF THE NORSEMEN
moments later the weird strains of the magic flute again
arose, and this time it was the children who swarmed
out of the houses and merrily followed the piper.
" There was a rustling that seemed like a bustling
Of merry crowds justling at pitching and hustling ;
Small feet were pattering, wooden shoes clattering,
Little hands clapping and little tongues chattering,
And, like fowls in a farmyard when barley is scattering,
Out came all the children running.
All the little boys and girls,
With rosy cheeks and flaxen curls,
And sparkling eyes and teeth like pearls,
Tripping and skipping, ran merrily after
The wonderful music with shouting and laughter."
Robert Browning.
The burghers were powerless to prevent the tragedy,
and as they stood spellbound the piper led the children
out of the town to the Koppelberg, a hill on the confines
of the town, which miraculously opened to receive the
procession, and only closed again when the last child
had passed out of sight. This legend probably origin
ated the adage " to pay the piper." The children were
never seen in Hamelin again, and in commemoration
of this public calamity all official decrees have since
been dated so many years after the Pied Piper's visit.
"They made a decree that lawyers never
Should think their records dated duly
If, after the day of the month and year,
These words did not as well appear,
' And so long after what happened here
On the Twenty-second of July,
Thirteen hundred and seventy-six : '
And the better in memory to fix
The place of the children's last retreat,
They called it the Pied Piper Street —
Where any one playing on pipe or tabor
Was sure for the future to lose his labour."
Robert Browning.
28
The Pied Piper of Hamelin
H. Kaulbach
By Permission of the Berlin Photographic Co., 133 New Bond St., W.
BISHOP HATTO
In this myth Odin is the piper, the shrill tones of the
flute are emblematic of the whistling wind, the rats
represent the souls of the dead, which cheerfully follow
him, and the hollow mountain into which he leads the
children is typical of the grave.
Bishop Hatto
Another German legend which owes its existence to
this belief is the story of Bishop Hatto, the miserly
prelate, who, annoyed by the clamours of the poor
during a time of famine, had them burned alive in a
deserted barn, like the rats whom he declared they
resembled, rather than give them some of the precious
grain which he had laid up for himself.
" ' P faith, 'tis an excellent bonfire ! ' quoth he,
' And the country is greatly obliged to me
For ridding it in these times forlorn
Of rats that only consume the corn."'
Robert Southey.
Soon after this terrible crime had been accomplished
the bishop's retainers reported the approach of a vast
swarm of rats. These, it appears, were the souls of the
murdered peasants, which had assumed the forms of the
rats to which the bishop had likened them. His efforts
to escape were vain, and the rats pursued him even into
the middle of the Rhine, to a stone tower in which he
took refuge from their fangs. They swam to the tower,
gnawed their way through the stone walls, and, pouring
in on all sides at once, they found the bishop and
devoured him alive.
" And in at the windows, and in at the door,
And through the walls, helter-skelter they pour,
And down from the ceiling, and up through the floor,
From the right and the left, from behind and before,
29
MYTHS OF THE NORSEMEN
From within and without, from above and below,
And all at once to the Bishop they go.
They have whetted their teeth against the stones ;
And now they pick the Bishop's bones ;
They gnaw'd the flesh from every limb,
For they were sent to do judgment on him ! "
Robert Southey.
The red glow of the sunset above the Rat Tower
near Bingen on the Rhine is supposed to be the reflec
tion of the hell fire in which the wicked bishop is
slowly roasting in punishment for his heinous crime.
Irmin
In some parts of Germany Odin was considered to
be identical with the Saxon god Irmin, whose statue,
the Irminsul, near Paderborn, was destroyed by Charle
magne in 772. Irmin was said to possess a ponderous
brazen chariot, in which he rode across the sky along
the path which we know as the Milky Way, but which
the ancient Germans designated as Irmin's Way. This
chariot, whose rumbling sound occasionally became
perceptible to mortal ears as thunder, never left the
sky, where it can still be seen in the constellation of the
Great Bear, which is also known in the North as Odin's,
or Charles's, Wain.
" The Wain, who wheels on high
His circling course, and on Orion waits ;
Sole star that never bathes in the Ocean wave."
Homer's I Had (Derby's fr.).
Mimir's Well
To obtain the great wisdom for which he is so famous,
Odin, in the morn of time, visited Mimir's (Memor,
memory) spring, " the fountain of all wit and wisdom,"
in whose liquid depths even the future was clearly
mirrored, and besought the old man who guarded it to
30
MIMIR'S WELL
let him have a draught. But Mimir, who well knew
the value of such a favour (for his spring was considered
the source or headwater of memory), refused the boon
unless Odin would consent to give one of his eyes in
exchange.
The god did not hesitate, so highly did he prize the
draught, but immediately plucked out one of his eyes,
which Mimir kept in pledge, sinking it deep down into
his fountain, where it shone with mild lustre, leaving
Odin with but one eye, which is considered emblematic
of the sun.
"Through our whole lives we strive towards the sun;
That burning forehead is the eye of Odin.
His second eye, the moon, shines not so bright;
It has he placed in pledge in Mimer's fountain,
That he may fetch the healing waters thence,
Each morning, for the strengthening of this eye."
Oehlenscblager (Howitt's tr.).
Drinking deeply of Mimir's fount, Odin gained the
knowledge he coveted, and he never regretted the
sacrifice he had made, but as further memorial of that
day broke off a branch of the sacred tree Yggdrasil,
which overshadowed the spring, and fashioned from it
his beloved spear Gungnir.
" A dauntless god
Drew for drink to its gleam,
Where he left in endless
Payment the light of an eye.
From the world-ash
Ere Wo tan went he broke a bough ;
For a spear the staff
He split with strength from the stem."
Dusk of the Gods, Wagner (Forman's tr.).
But although Odin was now all-wise, he was sad and
oppressed, for he had gained an insight into futurity,
3'
MYTHS OF THE NORSEMEN
and had become aware of the transitory nature of all
things, and even of the fate of the gods, who were
doomed to pass away. This knowledge so affected his
spirits that he ever after wore a melancholy and con
templative expression.
To test the value of the wisdom he had thus obtained,
Odin went to visit the most learned of all the giants,
Vafthrudnir, and entered with him into a contest of wit,
in which the stake was nothing less than the loser's head.
" Odin rose with speed, and went
To contend in runic lore
With the wise and crafty Jute.
To Vafthrudni's royal hall
Came the mighty king of spells."
Vafthrudn? s-mal (IV. Taylor's tr.).
Odin and Vafthrudnir
On this occasion Odin had disguised himself as a
Wanderer, by Frigga's advice, and when asked his name
declared it was Gangrad. The contest of wit immediately
began, Vafthrudnir questioning his guest concerning the
horses which carried Day and Night across the sky, the
river Ifing separating Jdtun-heim from Asgard, and also
about Vigrid, the field where the last battle was to be
fought.
All these questions were minutely answered by Odin,
who, when Vafthrudnir had ended, began the interroga
tory in his turn, and received equally explicit answers
about the origin of heaven and earth, the creation of
the gods, their quarrel with the Vanas, the occupations
of the heroes in Valhalla, the offices of the Norns, and
the rulers who were to replace the jEsir when they had
all perished with the world they had created. But
when, in conclusion, Odin bent near the giant and softly
inquired what words Allfather whispered to his dead
son Balder as he lay upon his funeral pyre, Vafthrudnir
3*
INVENTION OF RUNES
suddenly recognised his divine visitor. Starting back
in dismay, he declared that no one but Odin himself
could answer that question, and that it was now quite
plain to him that he had madly striven in a contest of
wisdom and wit with the king of the gods, and fully
deserved the penalty of failure, the loss of his head.
" Not the man of mortal race
Knows the words which thou hast spoken
To thy son in days of yore.
I hear the coming tread of death ;
He soon shall raze the runic lore,
And knowledge of the rise of gods,
From his ill-fated soul who strove
With Odin's self the strife of wit,
Wisest of the wise that breathe :
Our stake was life, and thou hast won."
Vafthrudnts-mal (W. Taylor's tr.).
As is the case with so many of the Northern myths,
which are often fragmentary and obscure, this one ends
here, and none of the scalds informs us whether Odin
really slew his rival, nor what was the answer to his last
question ; but mythologists have hazarded the sugges
tion that the word whispered by Odin in Balder's ear,
to console him for his untimely death, must have been
" resurrection."
Invention of Runes
Besides being god of wisdom, Odin was god and in
ventor of runes, the earliest alphabet used by Northern
nations, which characters, signifying mystery, were at first
used for divination, although in later times they served
for inscriptions and records. Just as wisdom could only
be obtained at the cost of sacrifice, Odin himself relates
that he hung nine days and nights from the sacred tree
Yggdrasil, gazing down into the immeasurable depths of
c 33
MYTHS OF THE NORSEMEN
Nifl-heim, plunged in deep thought, and self-wounded
with his spear, ere he won the knowledge he sought.
" I know that I hung
On a wind-rocked tree
Nine whole nights,
With a spear wounded,
And to Odin offered
Myself to myself;
On that tree
Of which no one knows
From what root it springs."
Odin's Rune-Song (Thorpis //•.).
When he had fully mastered this knowledge, Odin cut
magic runes upon his spear Gungnir, upon the teeth of
his horse Sleipnir, upon the claws of the bear, and upon
countless other animate and inanimate things. And be
cause he had thus hung over the abyss for such a long
space of time, he was ever after considered the patron
divinity of all who were condemned to be hanged or
who perished by the noose.
After obtaining the gift of wisdom and runes, which
gave him power over all things, Odin also coveted the
gift of eloquence and poetry, which he acquired in a
manner which we shall relate in a subsequent chapter.
Geirrod and Agnar
Odin, as has already been stated, took great interest
in the affairs of mortals, and, we are told, was specially
fond of watching King Hrauding's handsome little sons,
Geirrod and Agnar, when they were about eight and
ten years of age respectively. One day these little lads
went fishing, and a storm suddenly arose which blew
their boat far out to sea, where it finally stranded upon
an island, upon which dwelt a seeming old couple, who
in reality were Odin and Frigga in disguise. They
34
GEIRROD AND AGNAR
had assumed these forms in order to indulge a sudden
passion for the close society of their protdgds. The lads
were warmly welcomed and kindly treated, Odin choosing
Geirrod as his favourite, and teaching him the use of
arms, while Frigga petted and made much of little Agnar.
The boys tarried on the island with their kind pro
tectors during the long, cold winter season ; but when
spring came, and the skies were blue, and the sea calm,
they embarked in a boat which Odin provided, and set
out for their native shore. Favoured by gentle breezes,
they were soon wafted thither ; but as the boat neared
the strand Geirrod quickly sprang out and pushed it
far back into the water, bidding his brother sail away
into the evil spirit's power. At that self-same moment
the wind veered, and Agnar was indeed carried away,
while his brother hastened to his father's palace with
a lying tale as to what had happened to his brother.
He was joyfully received as one from the dead,
and in due time he succeeded his father upon the
throne.
Years passed by, during which the attention of Odin
had been claimed by other high considerations, when one
day, while the divine couple were seated on the throne
Hlidskialf, Odin suddenly remembered the winter's so
journ on the desert island, and he bade his wife notice
how powerful his pupil had become, and taunted her
because her favourite Agnar had married a giantess and
had remained poor and of no consequence. Frigga
quietly replied that it was better to be poor than
hardhearted, and accused Geirrod of lack of hospi
tality — one of the most heinous crimes in the eyes
of a Northman. She even went so far as to declare
that in spite of all his wealth he often ill-treated his
guests.
When Odin heard this accusation he declared that he
35
MYTHS OF THE NORSEMEN
would prove the falsity of the charge by assuming the
guise of a Wanderer and testing Geirrod's generosity.
Wrapped in his cloud-hued raiment, with slouch hat
and pilgrim staff, —
" Wanderer calls me the world,
Far have I carried my feet,
On the back of the earth
I have boundlessly been," —
Wagner (Formats tr.).
Odin immediately set out by a roundabout way, while
Frigga, to outwit him, immediately despatched a swift
messenger to warn Geirrod to beware of a man in wide
mantle and broad-brimmed hat, as he was a wicked
enchanter who would work him ill.
When, therefore, Odin presented himself before the
king's palace he was dragged into Geirrod's presence
and questioned roughly. He gave his name as Grimnir,
but refused to tell whence he came or what he wanted,
so as this reticence confirmed the suspicion suggested
to the mind of Geirrod, he allowed his love of cruelty
full play, and commanded that the stranger should be
bound between two fires, in such wise that the flames
played around him without quite touching him, and
he remained thus eight days and nights, in obstinate
silence, without food. Now Agnar had returned
secretly to his brother's palace, where he occupied
a menial position, and one night when all was still,
in pity for the suffering of the unfortunate captive,
he conveyed to his lips a horn of ale. But for this
Odin would have had nothing to drink — the most
serious of all trials to the god.
At the end of the eighth day, while Geirrod, seated
upon his throne, was gloating over his prisoner's suf
ferings, Odin began to sing — softly at first, then louder
and louder, until the hall re-echoed with his triumphant
36
Odin
B. E. Fogelberg
GEIRROD AND AGNAR
notes — a prophecy that the king, who had so long
enjoyed the god's favour, would soon perish by his own
sword.
" The fallen by the sword
Ygg shall now have ;
Thy life is now run out :
Wroth with thee are the Dlsir:
Odin thou now shalt see :
Draw near to me if thou canst."
Sxmunfs Edda (Thorpis tr).
As the last notes died away the chains dropped from
his hands, the flames flickered and went out, and Odin
stood in the midst of the hall, no longer in human form,
but in all the power and beauty of a god.
On hearing the ominous prophecy Geirrod hastily
drew his sword, intending to slay the insolent singer ;
but when he beheld the sudden transformation he
started in dismay, tripped, fell upon the sharp blade,
and perished as Odin had just foretold. Turning to
Agnar, who, according to some accounts, was the king's
son, and not his brother, for these old stories are often
strangely confused, Odin bade him ascend the throne
in reward for his humanity, and, further to repay him
for the timely draught of ale, he promised to bless him
with all manner of prosperity.
On another occasion Odin wandered to earth, and
was absent so long that the gods began to think that
they would not see him in Asgard again. This en
couraged his brothers Vili and Ve, who by some
mythologists are considered as other personifications of
himself, to usurp his power and his throne, and even,
we are told, to espouse his wife Frigga.
" Be thou silent, Frigg !
Thou art Fiorgyn's daughter
And ever hast been fond of men,
39
MYTHS OF THE NORSEMEN
Since Ve and Vili, it is said,
Thou, Vidrir's wife, didst
Both to thy bosom take."
ScemuntFs Edda (Thorpe's fr.).
May 'Day Festivals
But upon Odin's return the usurpers vanished for
ever ; and in commemoration of the disappearance of
the false Odin, who had ruled seven months and had
brought nothing but unhappiness to the world, and
of the return of the benevolent deity, the heathen
Northmen formerly celebrated yearly festivals, which
were long continued as May Day rejoicings. Until
very lately there was always, on that day, a grand pro
cession in Sweden, known as the May Ride, in which a
flower-decked May king (Odin) pelted with blossoms
the fur-enveloped Winter (his supplanter), until he put
him to ignominious flight. In England also the first of
May was celebrated as a festive occasion, in which May
pole dances, May queens, Maid Marian, and Jack in
the Green played prominent parts.
As personification of heaven, Odin, of course, was
the lover and spouse of the earth, and as to them the
earth bore a threefold aspect, the Northmen depicted
him as a polygamist, and allotted to him several wives.
The first among these was JOrd (Erda), the primitive
earth, daughter of Night or of the giantess Fiorgyn. She
bore him his famous son Thor, the god of thunder.
The second and principal wife was Frigga, a personifica
tion of the civilised world. She gave him Balder, the
gentle god of spring, Hermod, and, according to some
authorities, Tyr. The third wife was Rinda, a personi
fication of the hard and frozen earth, who reluctantly
yields to his warm embrace, but finally gives birth to
Vali, the emblem of vegetation.
Odin is also said to have married Saga or Laga, the
38
THE HISTORICAL ODIN
foddess of history (hence our verb " to say "), and to
ave daily visited her in the crystal hall of Sokvabek,
beneath a cool, ever-flowing river, to drink its waters
and listen to her songs about olden times and vanished
races.
" Sokvabek hight the fourth dwelling ;
Over it flow the cool billows ;
Glad drink there Odin and Saga
Every day from golden cups."
Norse Mythology (R. B. Anderson).
His other wives were Grid, the mother of Vidar ;
Gunlod, the mother of Bragi ; Skadi ; and the nine
giantesses who simultaneously bore Heimdall — all of
whom play more or less important parts in the various
myths of the North.
The Historical Odin
Besides this ancient Odin, there was a more modern,
semi-historical personage of the same name, to whom
all the virtues, powers, and adventures of his predecessor
have been attributed. He was the chief of the jEsir,
inhabitants of Asia Minor, who, sore pressed by the
Romans, and threatened with destruction or slavery,
left their native land about 70 B.C., and migrated into
Europe. This Odin is said to have conquered Russia,
Germany, Denmark, Norway, and Sweden, leaving a
son on the throne of each conquered country. He
also built the town of Odenso. He was welcomed in
Sweden by Gylfi, the king, who gave him a share of the
realm, and allowed him to found the city of Sigtuna,
where he built a temple and introduced a new system
of worship. Tradition further relates that as his end
drew near, this mythical Odin assembled his followers,
publicly cut himself nine times in the breast with his
spear, — a ceremony called " carving Geir odds," — and
39
MYTHS OF THE NORSEMEN
told them he was about to return to his native land As-
gard, his old home, where he would await their coming,
to share with him a life of feasting, drinking, and fighting.
According to another account, Gylfi, having heard of
the power of the ^sir, the inhabitants of Asgard, and
wishing to ascertain whether these reports were true,
journeyed to the south. In due time he came to Odin's
palace, where he was expected, and where he was deluded
by the vision of Har, lafn-har, and Thridi, three
divinities, enthroned one above the other. The gate
keeper, Gangler, answered all his questions, and gave
him a long explanation of Northern mythology, which
is recorded in the Younger Edda, and then, having
finished his instructions, suddenly vanished with the
palace amid a deafening noise.
According to other very ancient poems, Odin's sons,
Weldegg, Beldegg, Sigi, Skiold, Sasming, and Yngvi,
became kings of East Saxony, West Saxony, Franconia,
Denmark, Norway, and Sweden, and from them are
descended the Saxons, Hengist and Horsa, and the
royal families of the Northern lands. Still another
version relates that Odin and Frigga had seven sons,
who founded the Anglo-Saxon heptarchy. In the
course of time this mysterious king was confounded
with the Odin whose worship he introduced, and all his
deeds were attributed to the god.
Odin was worshipped in numerous temples, but
especially in the great fane at Upsala, where the most
solemn festivals were held, and where sacrifices were
offered. The victim was generally a horse, but in
times of pressing need human offerings were made,
even the king being once offered up to avert a famine.
" Upsal's temple, where the North
Saw Valhal's halls fair imag'd here on earth."
diking Tales of the North (R. B. Anderson).
THE HISTORICAL ODIN
The first toast at every festival here was drunk in his
honour, and, besides the first of May, one day in every
week was held sacred to him, and, from his Saxon name,
Woden, was called Woden's day, whence the English
word " Wednesday " has been derived. It was customary
for the people to assemble at his shrine on festive
occasions, to hear the songs of the scalds, who were
rewarded for their minstrelsy by the gift of golden
bracelets or armlets, which curled up at the ends and
were called " Odin's serpents."
There are but few remains of ancient Northern art
now extant, and although rude statues of Odin were
once quite common they have all disappeared, as they
were made of wood — a perishable substance, which in
the hands of the missionaries, and especially of Olaf the
Saint, the Northern iconoclast, was soon reduced to
ashes.
" There in the Temple, carved in wood,
The image of great Odin stood."
Saga of King Olaf (Longfellow).
Odin himself is supposed to have given his people
a code of laws whereby to govern their conduct, in a
poem called Havamal, or the High Song, which forms
part of the Edda. In this lay he taught the fallibility
of man, the necessity for courage, temperance, indepen
dence, and truthfulness, respect for old age, hospitality,
charity, and contentment, and gave instructions for the
burial of the dead.
" At home let a man be cheerful,
And toward a guest liberal;
Of wise conduct he should be,
Of good memory and ready speech;
If much knowledge he desires,
He must often talk on what is good."
Havamal (Thorpe's fr.).
41
CHAPTER III : FRIGGA
The Queen of the Gods
FRIGGA, or Frigg, daughter of Fiorgyn and sister
of Jo"rd, according to some mythologists, is con
sidered by others as a daughter of Jflrd and
Odin, whom she eventually married. This wedding
caused such general rejoicing in Asgard, where the
goddess was greatly beloved, that ever after it was
customary to celebrate its anniversary with feast and
song, and the goddess being declared patroness of
marriage, her health was always proposed with that of
Odin and Thor at wedding feasts.
Frigga was goddess of the atmosphere, or rather
of the clouds, and as such was represented as wearing
either snow-white or dark garments, according to her
somewhat variable moods. She was queen of the gods,
and she alone had the privilege of sitting on the throne
Hlidskialf, beside her august husband. From thence
she too could look over all the world and see what
was happening, and, according to the belief of our
ancestors, she possessed the knowledge of the future,
which, however, no one could ever prevail upon her to
reveal, thus proving that Northern women could keep
a secret inviolate.
" Of me the gods are sprung;
And all that is to come I know, but lock
In my own breast, and have to none reveal'd."
Balder Dead (Matthew Arnold).
She was generally represented as a tall, beautiful,
and stately woman, crowned with heron plumes, the
symbol of silence or forgetfulness, and clothed in pure
white robes, secured at the waist by a golden girdle,
from which hung a bunch of keys, the distinctive sign
4*
THE STOLEN GOLD
of the Northern housewife, whose special patroness
she was said to be. Although she often appeared
beside her husband, Frigga preferred to remain in her
own palace, called Fensalir, the hall of mists or of the
sea, where she diligently plied her wheel or distaff,
spinning golden thread or weaving long webs of bright-
coloured clouds.
In order to perform this work she made use of a
marvellous jewelled spinning wheel or distaff, which at
night shone brightly in the sky as a constellation, known
in the North as Frigga's Spinning Wheel, while the
inhabitants of the South called the same stars Orion's
Girdle.
To her hall Fensalir the gracious goddess invited
husbands and wives who had led virtuous lives on earth,
so that they might enjoy each other's companionship
even after death, and never be called upon to part again.
" There in the glen, Fensalir stands, the house
Of Frea, honour'd mother of the gods,
And shows its lighted windows and the open doors."
Balder Dead (Matthew Arnold).
Frigga was therefore considered the goddess of con
jugal and motherly love, and was specially worshipped by
married lovers and tender parents. This exalted office
did not entirely absorb her thoughts however, for we
are told that she was very fond of dress, and whenever
she appeared before the assembled gods her attire was
rich and becoming, and her jewels chosen with much
taste.
The Stolen Gold
Frigga's love of adornment once led her sadly astray,
for, in her longing to possess some new ornament,
she secretly purloined a piece of gold from a statue
representing her husband, which had just been placed
43
MYTHS OF THE NORSEMEN
in his temple. The stolen metal was entrusted to the
dwarfs, with instructions to fashion a marvellous neck
lace for her use. This, when finished, was so resplen
dent that it greatly enhanced her charms, and even
increased Odin's love for her. But when he discovered
the theft of the gold he angrily summoned the dwarfs
and bade them reveal who had dared to touch his statue.
Unwilling to betray the queen of the gods, the dwarfs
remained obstinately silent, and, seeing that no infor
mation could be elicited from them, Odin commanded
that the statue should be placed above the temple gate,
and set to work to devise runes which should endow
it with the power of speech and enable it to denounce
the thief. When Frigga heard these tidings she trem
bled with fear, and implored her favourite attendant,
Fulla, to invent some means of protecting her from
Allfather's wrath. Fulla, who was always ready to serve
her mistress, immediately departed, and soon returned,
accompanied by a hideous dwarf, who promised to
prevent the statue from speaking if Frigga would only
deign to smile graciously upon him. This boon having
been granted, the dwarf hastened off to the temple,
caused a deep sleep to fall upon the guards, and while
they were thus unconscious, pulled the statue down
from its pedestal and broke it to pieces, so that it could
never betray Frigga's theft, in spite of all Odin's efforts
to give it the power of speech.
Odin, discovering this sacrilege on the morrow, was
very angry indeed ; so angry that he left Asgard and
utterly disappeared, carrying away with him all the
blessings which he had been wont to shower upon gods
and men. According to some authorities, his brothers,
as we have already seen, took advantage of his absence
to assume his form and secure possession of his throne
and wife ; but although they looked exactly like him
44
ODIN OUTWITTED
they could not restore the lost blessings, and allowed
the ice-giants, or Jotuns, to invade the earth and bind
it fast in their cold fetters. These wicked giants pinched
the leaves and buds till they all shrivelled up, stripped
the trees bare, shrouded the earth in a great white
coverlet, and veiled it in impenetrable mists.
But at the end of seven weary months the true Odin
relented and returned, and when he saw all the evil
that had been done he drove the usurpers away, forced
the frost-giants to relax their grip of the earth and to
release her from her icy bonds, and again showered all
his blessings down upon her, cheering her with the light
of his smile.
Odin Outwitted
As has already been seen, Odin, although god of wit
and wisdom, was sometimes no match for his wife
Frigga, who, womanlike, was sure to obtain her way
by some means. On one occasion the august pair were
seated upon Hlidskialf, gazing with interest upon the
Winilers and Vandals, who were preparing for a battle
which was to decide which people should henceforth
have supremacy. Odin gazed with satisfaction upon
the Vandals, who were loudly praying to him for
victory ; but Frigga watched the movements of the
Winilers with more attention, because they had entreated
her aid. She therefore turned to Odin and coaxingly
inquired whom he meant to favour on the morrow ;
he, wishing to evade her question, declared he would
not decide, as it was time for bed, but would give the
victory to those upon whom his eyes first rested in the
morning.
This answer was shrewdly calculated, for Odin knew
that his couch was so turned that upon waking he
would face the Vandals, and he intended looking out
45
MYTHS OF THE NORSEMEN
from thence, instead of waiting until he had mounted
his throne. But, although so cunningly contrived, this
plan was frustrated by Frigga, who, divining his pur
pose, waited until he was sound asleep, and then noise
lessly turned his couch so that he should face her
favourites. Then she sent word to the Winilers to
dress their women in armour and send them out in
battle array at dawn, with their long hair carefully
combed down over their cheeks and breasts.
" Take thou thy women-folk,
Maidens and wives :
Over your ankles
Lace on the white war-hose ;
Over your bosoms
Link up the hard mail-nets ;•
Over your lips
Plait long tresses with cunning; —
So war beasts full-bearded
King Odin shall deem you,
When off the grey sea-beach
At sunrise ye greet him."
The Longbeard? Saga (Charles Kingsleyj.
These instructions were carried out with scrupulous
exactness, and when Odin awoke the next morning his
first conscious glance fell upon their armed host, and
he exclaimed in surprise, " What Longbeards are
those ? " (In German the ancient word for long beards
was Langobarden, which was the name used to designate
the Lombards.) Frigga, upon hearing this exclama
tion, which she had foreseen, immediately cried out in
triumph that Allfather had given them a new name,
and was in honour bound to follow the usual Northern
custom and give also a baptismal gift.
" * A name thou hast given them,
Shames neither thee nor them,
Well can they wear it.
FULLA
Give them the victory,
First have they greeted thee ;
Give them the victory,
Yoke-fellow mine ! ' *
The Longbeard? Saga (Charles Kingsley).
Odin, seeing he had been so cleverly outwitted, made
no demur, and in memory of the victory which his
favour vouchsafed to them the Winilers retained the
name given by the king of the gods, who ever after
watched over them with special care, giving them many
blessings, among others a home in the sunny South, on
the fruitful plains of Lombardy.
Fulla
Frigga had, as her own special attendants, a number
of beautiful maidens, among whom were Fulla (Volla),
her sister, according to some authorities, to whom she
entrusted her jewel casket. Fulla always presided over
her mistress's toilet, was privileged to put on her golden
shoes, attended her everywhere, was her confidante, and
often advised her how best to help the mortals who
implored her aid. Fulla was very beautiful indeed, and
had long golden hair, which she wore flowing loose over
her shoulders, restrained only by a golden circlet or
snood. As her hair was emblematic of the golden grain,
this circlet represented the binding of the sheaf. Fulla
was also known as Abundia, or Abundantia, in some
parts of Germany, where she was considered the symbol
of the fulness of the earth.
Hlin, Frigga's second attendant, was the goddess of
consolation, sent out to kiss away the tears of mourners
and pour balm into hearts wrung by grief. She also
listened with ever-open ears to the prayers of mortals,
carrying them to her mistress, and advising her at times
how best to answer them and give the desired relief.
47
MYTHS OF THE NORSEMEN
Gna
Gna was Frigga's swift messenger. Mounted upon
her fleet steed Hofvarpnir (hoof-thrower), she would
travel with marvellous rapidity through fire and air,
over land and sea, and was therefore considered the
personification of the refreshing breeze. Darting thus
to and fro, Gna saw all that was happening upon earth,
and told her mistress all she knew. On one occa
sion, as she was passing over Hunaland, she saw King
Rerir, a lineal descendant of Odin, sitting mournfully
by the shore, bewailing his childlessness. The queen of
heaven, who was also goddess of childbirth, upon hear
ing this took an apple (the emblem of fruitfulness) from
her private store, gave it to Gna, and bade her carry it
to the king. With the rapidity of the element she per
sonified, Gna darted away, and as she passed over Rerir's
head, she dropped her apple into his lap with a radiant
smile.
" ' What flies up there, so quickly driving past ? '
Her answer from the clouds, as rushing by :
* I fly not, nor do drive, but hurry fast,
Hoof-flinger swift through cloud and mist and sky.' "
Asgard and the Gods {Wagncr-MacdQwalt).
The king pondered for a moment upon the meaning of
this sudden apparition and gift, and then hurried home,
his heart beating high with hope, and gave the apple to
his wife to eat. In due season, to his intense joy, she
bore him a son, Volsung, the great Northern hero, who
became so famous that he gave his name to all his race.
Lofn, Vjofn, and Syn
Besides the three above mentioned, Frigga had other
attendants in her train. There was the mild and gracious
maiden Lofn (praise or love), whose duty it was to
remove all obstacles from the path of lovers.
48
GEFJON
" My lily tall, from her saddle bearing,
I led then forth through the temple, faring
To th' altar-circle where, priests among,
Lofn's vows she took with unfalt'ring tongue."
Viking Tales of the North ^R B. Anderson).
Vjofn's duty was to incline obdurate hearts to love, to
maintain peace and concord among mankind, and to
reconcile quarrelling husbands and wives. Syn (truth)
guarded the door of Frigga's palace, refusing to open it
to those who were not allowed to come in. When she
had once shut the door upon a would-be intruder no
appeal would avail to change her decision. She there
fore presided over all tribunals and trials, and when
ever a thing was to be vetoed the usual formula was
to declare that Syn was against it.
Gefjon
Gefjon was also one of the maidens in Frigga's
palace, and to her were entrusted all those who died
unwedded, whom she received and made happy for ever.
According to some authorities, Gefjon did not
remain a virgin herself, but married one of the giants,
by whom she had four sons. This same tradition goes
on to declare that Odin sent her before him to visit
Gylfi, King of Sweden, and to beg for some land which
she might call her own. The king, amused at her
request, promised her as much land as she could plough
around in one day and night. Getjon, nothing daunted,
changed her four sons into oxen, harnessed them to a
plough, and began to cut a furrow so wide and deep
that the king and his courtiers were amazed. But
Gefjon continued her work without showing any signs of
fatigue, and when she had ploughed all around a large
piece of land forcibly wrenched it away, and made her
D 49
MYTHS OF THE NORSEMEN
oxen drag it down into the sea, where she made it fast
and called it Seeland.
" Gefjon drew from Gylfi,
Rich in stored up treasure,
The land she joined to Denmark.
Four heads and eight eyes bearing,
While hot sweat trickled down them,
The oxen dragged the reft mass
That formed this winsome island."
Norse Mythology (R. B. Anderson).
As for the hollow she left behind her, it was quickly
filled with water and formed a lake, at first called
Logrum (the sea), but now known as Malar, whose
every indentation corresponds with the headlands of
Seeland. Gefjon then married Skiold, one of Odin's
sons, and became the ancestress of the royal Danish race
of Skioldungs, dwelling in the city of Hleidra or Lethra,
which she founded, and which became the principal place
of sacrifice for the heathen Danes.
Eira, Vara, Vor and Snotra
Eira, also Frigga's attendant, was considered a most
skilful physician. She gathered simples all over the
earth to cure both wounds and diseases, and it was her
province to teach the science to women, who were the
only ones to practise medicine among the ancient nations
of the North.
" Gaping wounds are bound by Eyra."
Valhalla (J. C. Jones).
Vara heard all oaths and punished perjurers, while she
rewarded those who faithfully kept their word. Then
there were also VOr (faith), who knew all that was to
occur throughout the world, and Snotra, goddess of
virtue, who had mastered all knowledge.
With such a galaxy of attendants it is little wonder
THE DISCOVERY OF FLAX
that Frigga was considered a powerful deity ; but in
spite of the prominent place she occupied in Northern
religion, she had no special temple nor shrine, and was
but little worshipped except in company with Odin.
Holda
While Frigga was not known by this name in Southern
Germany, there were other goddesses worshipped there,
whose attributes were so exactly like hers, that they were
evidently the same, although they bore very different
names in the various provinces. Among them was the
fair goddess Holda (Hulda or Frau Holle), who gra
ciously dispensed many rich gifts. As she presided over
the weather, the people were wont to declare when the
snowflakes fell that Frau Holle was shaking her bed,
and when it rained, that she was washing her clothes,
often pointing to the white clouds as her linen which
she had put out to bleach. When long grey strips of
clouds drifted across the sky they said she was weaving,
for she was supposed to be also a very diligent weaver,
spinner, and housekeeper. It is said she gave flax to
mankind and taught them how to use it, and in the
Tyrol the following story is told about the way in which
she bestowed this invaluable gift :
The Discovery of Flax
There was once a peasant who daily left his wife and
children in the valley to take his sheep up the mountain
to pasture ; and as he watched his flock grazing on the
mountain-side, he often had opportunity to use his
cross-bow and bring down a chamois, whose flesh would
furnish his larder with food for many a day.
While pursuing a fine animal one day he saw it
disappear behind a boulder, and when he came to the
spot, he was amazed to see a doorway in the neighbouring
MYTHS OF THE NORSEMEN
glacier, for in the excitement of the pursuit he had
climbed higher and higher, until he was now on top of
the mountain, where glittered the everlasting snow.
The shepherd boldly passed through the open door,
and soon found himself in a wonderful jewelled cave
hung with stalactites, in the centre of which stood a
beautiful woman, clad in silvery robes, and attended by
a host of lovely maidens crowned with Alpine roses. In
his surprise, the shepherd sank to his knees, and as in
a dream heard the queenly central figure bid him choose
anything he saw to carry away with him. Although
dazzled by the glow of the precious stones around him,
the shepherd's eyes constantly reverted to a little nose
gay of blue flowers which the gracious apparition held
in her hand, and he now timidly proffered a request
that it might become his. Smiling with pleasure,
Holda, for it was she, gave it to him, telling him he
had chosen wisely and would live as long as the flowers
did not droop and fade. Then, giving the shepherd a
measure of seed which she told him to sow in his field,
the goddess bade him begone ; and as the thunder
pealed and the earth shook, the poor man found him
self out upon the mountain-side once more, and slowly
wended his way home to his wife, to whom he told his
adventure and showed the lovely blue flowers and the
measure of seed.
The woman reproached her husband bitterly for not
having brought some of the precious stones which he
so glowingly described, instead of the blossoms and
seed ; nevertheless the man proceeded to sow the latter,
and he found to his surprise that the measure supplied
seed enough for several acres.
Soon the little green shoots began to appear, and one
moonlight night, while the peasant was gazing upon
them, as was his wont, for he felt a curious attraction
5*
Tannhauser and Frau Venus
J. Wagrez
Photo, Braun, Clement & Co.
TANNHAUSER
to the field which he had sown, and often lingered there
wondering what kind of grain would be produced, he
saw a misty form hover above the field, with hands
outstretched as if in blessing. At last the field blos
somed, and countless little blue flowers opened their
calyxes to the golden sun. When the flowers had
withered and the seed was ripe, Holda came once more
to teach the peasant and his wife how to harvest the flax
— for such it was — and from it to spin, weave, and bleach
linen. As the people of the neighbourhood willingly
purchased both linen and flax-seed, the peasant and his
wife soon grew very rich indeed, and while he ploughed,
sowed, and harvested, she spun, wove, and bleached
the linen. The man lived to a good old age, and saw
his grandchildren and great-grandchildren grow up
around him. All this time his carefully treasured
bouquet had remained fresh as when he first brought
it home, but one day he saw that during the night the
flowers had drooped and were dying.
Knowing what this portended, and that he too must
die, the peasant climbed the mountain once more to the
glacier, and found again the doorway for which he had
often vainly searched. He entered the icy portal, and
was never seen or heard of again, for, according to the
legend, the goddess took him under her care, and bade
him live in her cave, where his every wish was gratified.
Tannhause*
According to a mediaeval tradition, Holda dwelt in a
cave in the HOrselberg, in Thuringia, where she was
known as Frau Venus, and was considered as an
enchantress who lured mortals into her realm, where
she detained them for ever, steeping their senses in all
manner of sensual pleasures. The most famous of her
victims was Tannhauser, who, after he had lived under
53
MYTHS OF THE NORSEMEN
her spell for a season, experienced a revulsion of feeling
which loosened her bonds over his spirit and induced
anxious thoughts concerning his soul. He escaped
from her power and hastened to Rome to confess his
sins and seek absolution. But when the Pope heard of
his association with one of the pagan goddesses whom
the priests taught were nothing but demons, he declared
that the knight could no more hope for pardon than to
see his staff bear buds and bloom.
" Hast thou within the nets of Satan lain ?
Hast thou thy soul to her perdition pledged ?
Hast thou thy lip to Hell's Enchantress lent,
To drain damnation from her reeking cup ?
Then know that sooner from the withered staff
That in my hand I hold green leaves shall spring,
Than from the brand in hell-fire scorched rebloom
The blossoms of salvation."
Tannh'duser (Owen Meredith).
Crushed with grief at this pronouncement, Tannhauser
fled, and, despite the entreaties of his faithful friend,
Eckhardt, no great time elapsed ere he returned to the
HOrselberg, where he vanished within the cave. He
had no sooner disappeared, however, than the Pope's
messengers arrived, proclaiming that he was pardoned,
for the withered staff had miraculously bloomed, thus
proving to all that there was no sin too heinous to be
pardoned, providing repentance were sincere.
" Dashed to the hip with travel, dewed with haste,
A flying post, and in his hand he bore
A withered staff o'erflourished with green leaves ;
Who, — followed by a crowd of youth and eld,
That sang to stun with sound the lark in heaven,
4 A miracle ! a miracle from Rome !
Glory to God that makes the bare bough green ! ' —
Sprang in the midst, and, hot for answer, asked
News of the Knight Tannhauser."
Tannh'duser (Owen Meredith).
Eastre
Jacques Reich
54
EASTRE, THE GODDESS OF SPRING
Holda was also the owner of a magic fountain
called Quickborn, which rivalled the famed fountain
of youth, and of a chariot in which she rode
from place to place when she inspected her domain.
This vehicle having once suffered damage, the goddess
bade a wheelwright repair it, and when he had finished
told him to keep some chips as his pay. The man was
indignant at such a meagre reward, and kept only a very
few of the number ; but to his surprise he found these
on the morrow changed to gold.
" Fricka, thy wife —
This way she reins her harness of rams.
Hey ! how she whirls
The golden whip ;
The luckless beasts
Unboundedly bleat;
Her wheels wildly she rattles;
Wrath is lit in her look."
Wagner (For man's //•.).
Eastre, the Goddess of Spring
The Saxon goddess Eastre, or Ostara, goddess of
spring, whose name has survived in the English word
Easter, is also identical with Frigga, for she too is
considered goddess of the earth, or rather of Nature's
resurrection after the long death of winter. This gra
cious goddess was so dearly loved by the old Teutons,
that even after Christianity had been introduced they
retained so pleasant a recollection of her, that they
refused to have her degraded to the rank of a demon, like
many of their other divinities, and transferred her name
to their great Christian feast. It had long been cus
tomary to celebrate this day by the exchange of presents
of coloured eggs, for the egg is the type of the begin
ning of life ; so the early Christians continued to observe
this rule, declaring, however, that the egg is also sym
bolical of the Resurrection. In various parts of Germany,
55
MYTHS OF THE NORSEMEN
stone altars can still be seen, which are known as Easter-
stones, because they were dedicated to the fair goddess
Ostara. They were crowned with flowers by the young
people, who danced gaily around them by the light of
great bonfires, — a species of popular games practised
until the middle of the present century, in spite of the
priests' denunciations and of the repeatedly published
edicts against them.
Bertha, the White Lady
In other parts of Germany, Frigga, Holda, or Ostara
is known by the name of Brechta, Bertha, or the White
Lady. She is best known under this title in Thuringia,
where she was supposed to dvvell in a hollow mountain,
keeping watch over the Heimchen, souls of unborn
children, and of those who died unbaptized. Here
Bertha watched over agriculture, caring for the plants,
which her infant troop watered carefully, for each babe
was supposed to carry a little jar for that express pur
pose. While the goddess was duly respected and her
retreat unmolested, she remained where she was ; but
tradition relates that she once left the country with
her infant train dragging her plough, and settled else
where to continue her kind ministrations. Bertha is the
legendary ancestress of several noble families, and she is
supposed to be the same as the industrious queen of
the same name, the mythical mother of Charlemagne,
whose era has become proverbial, for in speaking of the
Golden Age in France and Germany it is customary to
say, " in the days when Bertha spun."
As this Bertha is supposed to have developed a very
large and flat foot, from continually pressing the treadle
of her wheel, she is often represented in mediaeval art
as a woman with a splay foot, and hence known as la
reine ptdauque,
56
BERTHA, THE WHITE LADY
As ancestress of the imperial house of Germany, the
White Lady is supposed to appear in the palace before
a death or misfortune in the family, and this supersti
tion is still so rife in Germany, that the newspapers in
1884 contained the official report of a sentinel, who
declared that he had seen her flit past him in one of
the palace corridors.
As Bertha was renowned for her spinning, she natu
rally was regarded as the special patroness of that branch
of female industry, and was said to flit through the
streets of every village, at nightfall, during the twelve
nights between Christmas and January 6, peering into
every window to inspect the spinning of the household.
The maidens whose work had been carefully per
formed were rewarded by a present of one of her own
golden threads or a distaff full of extra fine flax ; but
wherever a careless spinner was found, her wheel was
broken, her flax soiled, and if she had failed to honour
the goddess by eating plenty of the cakes baked at that
period of the year, she was cruelly punished.
In Mecklenburg, this same goddess is known as Frau
Gode, or Wode, the female form of Wuotan or Odin,
and her appearance is always considered the harbinger
of great prosperity. She is also supposed to be a great
huntress, and to lead the Wild Hunt, mounted upon a
white horse, her attendants being changed into hounds
and all manner of wild beasts.
In Holland she was called Vrou-elde, and from her
the Milky Way is known by the Dutch as Vrou-elden-
straat ; while in parts of Northern Germany she was
called Nerthus (Mother Earth). Her sacred car was
kept on an island, presumably Rttgen, where the priests
guarded it carefully until she appeared to take a yearly
journey throughout her realm to bless the land. The
goddess, her face completely hidden by a thick veil,
57
MYTHS OF THE NORSEMEN
then sat in this car, which was drawn by two cows, and
she was respectfully escorted by her priests. When she
passed, the people did homage by ceasing all warfare,
and laying aside their weapons. They donned festive
attire, and began no quarrel until the goddess had
again retired to her sanctuary. Then both car and
goddess were bathed in a secret lake (the Schwartze See,
in Riigen), which swallowed up the slaves who had
assisted at the bathing, and once more the priests
resumed their watch over the sanctuary and grove of
Nerthus or Hlodyn, to await her next appearance.
In Scandinavia, this goddess was also known as Huldra,
and boasted of a train of attendant wood-nymphs, who
sometimes sought the society of mortals, to enjoy a
dance upon the village green. They could always be
detected, however, by the tip of a cow's tail which
trailed from beneath their long snow-white garments.
These Huldra folk were the special protectors of the
cattle on the mountain-sides, and were said to surprise
the lonely traveller, at times, by the marvellous beauty
of the melodies they sang to beguile the hours at their
tasks.
.4
0,
6 -p
55 I
CHAPTER IV : THOR
The Thunderer
ACCORDING to some mythologists, Thor, or
Donar, is the son of Jttrd (Erda) and of Odin,
but others state that his mother was Frigga,
queen of the gods. This child was very remarkable
for his great size and strength, and very soon after his
birth amazed the assembled gods by playfully lifting
and throwing about ten great bales of bear skins.
Although generally good-tempered, Thor would occa
sionally fly into a terrible rage, and as he was very
dangerous at these times, his mother, unable to control
him, sent him away from home and entrusted him to
the care of Vingnir (the winged), and of Hlora (heat).
These foster-parents, who are also considered as the
personification of sheet-lightning, soon managed to con
trol their troublesome charge, and brought him up so
wisely, that the gods entertained a very grateful recol
lection of their kind offices. Thor himself, recognising
all he owed them, assumed the names of Vingthor and
Hlorridi, by which he is also known.
" Cry on, Vingi-Thor,
With the dancing of the ring-mail and the smitten shields of war."
Sigurd the Vohung (William Morris)
Having attained his full growth and the age of
reason, Thor was admitted to Asgard among the other
gods, where he occupied one of the twelve seats in the
great judgment hall. He was also given the realm of
Thrud-vang or Thrud-heim, where he built a wonderful
palace called Bilskirnir (lightning), the most spacious in
all Asgard. It contained five hundred and forty halls
for the accommodation of the thralls, who after death
were welcomed to his home, where they received equal
59
MYTHS OF THE NORSEMEN
treatment with their masters in Valhalla, for Thor was
the patron god of the peasants and lower classes.
" Five hundred halls
And forty more,
Methinketh, hath
Bowed Bilskirnir.
Of houses roofed
There's none I know
My son's surpassing."
S#mun<fs Edda (Percy's tr.\
As he was god of thunder, Thor alone was never
allowed to pass over the wonderful bridge BifrOst,
lest he should set it aflame by the heat of his presence ;
and when he wished to join his fellow gods by the
Urdar fountain, under the shade of the sacred tree
Yggdrasil, he was forced to make his way thither on
foot, wading through the rivers Kormt and Ormt, and
the two streams Kerlaug, to the trysting place.
Thor, who was honoured as the highest god in
Norway, came second in the trilogy of all the other
countries, and was called " old Thor," because he is
supposed by some mythologists to have belonged to an
older dynasty of gods, and not on account of his actual
age, for he was represented and described as a man in
his prime, tall and well formed, with muscular limbs
and bristling red hair and beard, from which, in moments
of anger, the sparks flew in showers.
" First, Thor with the bent brow,
In red beard muttering low,
Darting fierce lightnings from eyeballs that glow,
Comes, while each chariot wheel
Echoes in thunder peal,
As his dread hammer shock
Makes Earth and Heaven rock,
Clouds rifting above, while Earth quakes belowc"
Valhalla (J. C. Jones).
60
Thor
B. E. Fogelberg
60
THOR'S HAMMER
The Northern races further adorned him with a
crown, on each point of which was either a glittering star,
or a steadily burning flame, so that his head was ever
surrounded by a kind of halo of fire, his own element.
Thor's Hammer
Thor was the proud possessor of a magic hammer
called Miolnir (the crusher) which he hurled at his
enemies, the frost-giants, with destructive power, and
which possessed the wonderful property of always
returning to his hand, however far away he might
hurl it.
" I am the Thunderer !
Here in my Northland,
My fastness and fortress,
Reign I forever !
" Here amid icebergs
Rule I the nations ;
This is my hammer,
Miolnir the mighty ;
Giants and sorcerers
Cannot withstand it ! "
Saga of King Olaf (Longfellow).
As this huge hammer, the emblem of the thunder
bolts, was generally red-hot, the god had an iron
gauntlet called larn-greiper, which enabled him to grasp
it firmly. He could hurl Mialnir a great distance, and
his strength, which was always remarkable, was doubled
when he wore his magic belt called Megin-giflrd.
" This is my girdle :
Whenever I biace it.
Strength is redoubled ! "
Saga of King Olaf (Longfellow)
Thor's hammer was considered so very sacred by the
61
MYTHS OF THE NORSEMEN
ancient Northern people, that they were wont to make
the sign of the hammer, as the Christians later taught
them to make the sign of the cross, to ward off all evil
influences, and to secure blessings. The same sign was
also made over the newly born infant when water was
poured over its head and a name given. The hammer
was used to drive in boundary stakes, which it was con
sidered sacrilegious to remove, to hallow the threshold
of a new house, to solemnise a marriage, and, lastly,
it played a part in the consecration of the funeral pyre
upon which the bodies of heroes, together with their
weapons and steeds, and, in some cases, with their
wives and dependents, were burned.
In Sweden, Thor, like Odin, was supposed to wear
a broad-brimmed hat, and hence the storm-clouds in
that country arc known as Trier's hat, a name also
given to one of the principal mountains in Norway.
The rumble and roar of the thunder were said to be
the roll of his chariot, for he alone among the gods
never rode on horseback, but walked, or drove in a
brazen chariot drawn by two goats, Tanngniostr (tooth-
cracker), and Tanngrisnr (tooth-gnasher), from whose
teeth and hoofs the sparks constantly flew.
" Thou earnest near the next, O warrior Thor !
Shouldering thy hammer, in thy chariot drawn,
Swaying the long-hair'd goats with silver'd rein."
Balder Dead (Matthew Arnold}.
When the god thus drove from place to place, he was
called Aku-thor, or Thor the charioteer, and in Southern
Germany the people, fancying a brazen chariot alone
inadequate to furnish all the noise they heard, declared
it was loaded with copper kettles, which rattled and
clashed, and therefore often called him, with disrespect
ful familiarity, the kettle-vendor.
62
THOR'S FAMILY
Thor*s Family
Thor was twice married ; first to the giantess
larnsaxa (iron stone), who bore him two sons, Magni
(strength) and Modi (courage), both destined to sur
vive their father and the twilight of the gods, and rule
over the new world which was to rise like a phoenix
from the ashes of the first. His second wife was Sif,
the golden-haired, who also bore him two children,
Lorride, and a daughter named Thrud, a young giantess
renowned for her size and strength. True to the well-
known affinity of contrast, Thrud was wooed by the
dwarf Alvis, whom she rather favoured ; and one evening,
when this suitor, who, being a dwarf, could not face the
light of day, presented himself in Asgard to sue for her
hand, the assembled gods did not refuse their consent.
They had scarcely signified their approbation, however,
when Thor, who had been absent, suddenly appeared, and
casting a glance of contempt upon the puny lover, de
clared he would have to prove that his knowledge atoned
for his small stature, before he could win his bride.
To test Alvis's mental powers, Thor then questioned
him in the language of the gods, Vanas, elves, and
dwarfs, artfully prolonging his examination until sun
rise, when the first beam of light, falling upon the
unhappy dwarf, petrified him. There he stood, an
enduring example of the gods7 power, to serve as- a
warning to all other dwarfs who might dare to test it.
" Ne'er in human bosom
Have I found so many
Words of the old time.
Thee with subtlest cunning
Have I yet befooled.
Above ground standeth thou, dwarf
By day art overtaken,
Bright sunshine fills the hall."
SamunJs Edda (Howies version).
63
MYTHS OF THE NORSEMEN
Sif» the Golden'haired
Sif, Thor's wife, was very vain of a magnificent head
of long golden hair which covered her from head to
foot like a brilliant veil ; and as she too was a symbol
of the earth, her hair was said to represent the long
grass, or the golden grain covering the Northern
harvest fields. Thor was very proud of his wife's
beautiful hair ; imagine his dismay, therefore, upon
waking one morning, to find her shorn, and as bald
and denuded of ornament as the earth when the grain
has been garnered, and nothing but the stubble remains !
In his anger, Thor sprang to his feet, vowing he would
punish the perpetrator of this outrage, whom he imme
diately and rightly conjectured to be Loki, the arch-
plotter, ever on the look-out for some evil deed to
perform. Seizing his hammer, Thor went in search of
Loki, who attempted to evade the irate god by changing
his form. But it was all to no purpose ; Thor soon
overtook him, and without more ado caught him by the
throat, and almost strangled him ere he yielded to his
imploring signs and relaxed his powerful grip. When
he could draw his breath, Loki begged forgiveness,
but all his entreaties were vain, until he promised to
procure for Sif a new head of hair, as beautiful as the
first, and as luxuriant in growth.
" And thence for Sif new tresses I'll bring
Of gold, ere the daylight's gone,
So that she shall liken a field in spring,
With its yellow-flowered garment on."
The Dwarfs, Oehlemchldger (Pigotts tr.).
Then Thor consented to let the traitor go ; so Loki
rapidly crept down into the bowels of the earth, where
Svart-alfa-heim was situated, to beg the dwarf Dvalin to
64
Sif and Thor
J. C. Dollman
SIF, THE GOLDEN HAIRED
fashion not only the precious hair, but a present for
Odin and Frey, whose anger he wished to disarm.
His request was favourably received and the dwarf
fashioned the spear Gungnir, which never failed in its
aim, and the ship Skidbladnir, which, always wafted by
favourable winds, could sail through the air as well as
on the water, and which had this further magic property,
that although it could contain the gods and all their
steeds, it could be folded up into the very smallest
compass and thrust in one's pocket. Lastly, he spun
the finest golden thread, from which he fashioned
the hair required for Sif, declaring that as soon as it
touched her head it would grow fast there and become
as her own.
" Though they now seem dead, let them touch but her head,
Each hair shall the life-moisture fill ;
Nor shall malice nor spell henceforward prevail
Sifs tresses to work aught of ill."
The Dwarfs, QeUemchl'dger (Pigotfs tr).
Loki was so pleased with these proofs of the dwarfs'
skill that he declared the son of Ivald to be the most
clever of smiths — words which were overheard by
Brock, another dwarf, who exclaimed that he was sure
his brother Sindri could produce three objects which
would surpass those which Loki held, not only in
intrinsic value, but also in magical properties. Loki
immediately challenged the dwarf to show his skill,
wagering his head against Brock's on the result of the
undertaking.
Sindri, apprised of the wager, accepted Brock's offer
to blow the bellows, warning him, however, that he
must work persistently and not for a moment relax his
efforts if he wished him to succeed ; then he threw some
gold in the fire, and went out to bespeak the favour of
E 65
MYTHS OF THE NORSEMEN
the hidden powers. During his absence Brock dili
gently plied the bellows, while Loki, hoping to make
him pause, changed himself into a gadfly and cruelly
stung his hand. In spite of the pain, the dwarf kept
on blowing, and when Sindri returned, he drew out of
the fire an enormous wild boar, called Gullin-bursti,
because of its golden bristles, which had the power of
radiating light as it flitted across the sky, for it could
travel through the air with marvellous velocity.
" And now, strange to tell, from the roaring fire
Came the golden-haired Gullinborst,
To serve as a charger the sun-god Frey,
Sure, of all wild boars this the first."
The Dwarfs, Oeklenschl'dger (Pigotfs tr.).
This first piece of work successfully completed, Sindri
flung some more gold on the fire and bade his brother
resume blowing, while he again went out to secure
magic assistance. This time Loki, still disguised as a
gadfly, stung the dwarf on his cheek ; but in spite of
the pain Brock worked on, and when Sindri returned,
he triumphantly drew out of the flames the magic ring
Draupnir, the emblem of fertility, from which eight
similar rings dropped every ninth night.
" They worked it and turned it with wondrous skill,
Till they gave it the virtue rare,
That each thrice third night from its rim there fell
Eight rings, as their parent fair."
The Dwarfs, Qehlemchl'dger (Pigotfs /r.).
Now a lump of iron was cast in the flames, and with
renewed caution not to forfeit their success by inatten
tion, Sindri passed out, leaving Brock to ply the
bellows as before. Loki was now in desperation and
he prepared for a final effort. This time, still in the
guise of the gadfly, he stung the dwarf above the eve
66
SIF, THE GOLDEN-HAIRED
until the blood began to flow in such a stream, that it
prevented his seeing what he was doing. Hastily
raising his hand for a second, Brock dashed aside the
stream of blood ; but short as was the interruption it
had worked irreparable harm, and when Sindri drew
his work out of the fire he uttered an exclamation of
disappointment for the hammer he had fashioned was
short in the handle.
" Then the dwarf raised his hand to his brow for the smart,
Ere the iron well out was beat,
And they found that the haft by an inch was too short,
But to alter it then 'twas too late."
The Dwarfs, QehlenschlUger (Pigotfs tr.).
Notwithstanding this mishap, Brock was sure of
winning the wager and he did not hesitate to present
himself before the gods in Asgard, where he gave Odin
the ring Draupnir, Frey the boar Gullin-bursti, and
Thor the hammer Miolnir, whose power none could
resist.
Loki in turn gave the spear Gungnir to Odin, the
ship Skidbladnir to Frey, and the golden hair to Thor ;
but although the latter immediately grew upon SiPs
head and was unanimously declared more beautiful
than her own locks had ever been, the gods decreed
that Brock had won the wager, on the ground that the
hammer Miolnir, in Thor's hands, would prove in
valuable against the frost giants on the last day.
" And at their head came Thor,
Shouldering his hammer, which the giants know."
Balder Dead (Matthew Arnold).
In order to save his head, Loki fled precipitately,
but was overtaken by Thor, who brought him back and
handed him over to Brock, telling him, however, that
67
MYTHS OF THE NORSEMEN
although Loki's head was rightfully his, he must not
touch his neck. Hindered from obtaining full
vengeance, the dwarf determined to punish Loki by
sewing his lips together, and as his sword would not
pierce them, he borrowed his brother's awl for the
purpose. However, Loki, after enduring the gods1
gibes in silence for a little while, managed to cut the
string and soon after was as loquacious as ever.
In spite of his redoubtable hammer, Thor was not
held in dread as the injurious god of the storm, who
destroyed peaceful homesteads and ruined the harvest
by sudden hail-storms and cloud-bursts. The North
men fancied he hurled it only against ice giants and
rocky walls, reducing the latter to powder to fertilise
the earth and make it yield plentiful fruit to the tillers
of the soil.
In Germany, where the eastern storms . are always
cold and blighting, while the western bring warm rains
and mild weather, Thor was supposed to journey always
from west to east, to wage war against the evil spirits
which would fain have enveloped the country in im
penetrable veils of mist and have bound it in icy fetters.
Thor's Journey to Jotun-heim
As the giants from Jstun-heim were continually
sending out cold blasts of wind to nip the tender buds
and hinder the growth of the flowers, Thor once made
up his mind to go and force them to behave better.
Accompanied by Loki he set out in his chariot, and
after riding for a whole day the gods came at nightfall
to the confines of the giant-world, where, seeing a
peasant's hut, they resolved to stay for rest and
refreshment.
Their host was hospitable but very poor, and Thor,
seeing that he would scarcely be able to supply the
68
THOR'S TOURNEY TO JOTUN-HEIM
necessary food to satisfy his by no means small appe
tite, slew both his goats, which he cooked and made
ready to eat, inviting his host and family to partake
freely of the food thus provided, but cautioning them
to throw all the bones, without breaking them, into the
skins of the goats which he had spread out on the floor.
The peasant and his family ate heartily, but his son
Thialfi, encouraged by mischievous Loki, ventured to
break one of the bones and suck out the marrow,
thinking his disobedience would not be detected. On
the morrow, however, Thor, ready to depart, struck the
goat skins with his hammer Miolnir, and immediately
the goats sprang up as lively as before, except that one
seemed somewhat lame. Perceiving that his commands
had been disregarded, Thor would have slain the whole
family in his wrath. The culprit acknowledged his
fault, however, and the peasant offered to compensate
for the loss by giving the irate god not only his son
Thialfi, but also his daughter Roskva, to serve him for
ever.
Charging the man to take good care of the goats,
which he left there until he should return, and bidding
the young peasants accompany him, Thor now set out
on foot with Loki, and after walking all day found
himself at nightfall in a bleak and barren country,
which was enveloped in an almost impenetrable grey
mist. After seeking for some time, Thor saw through
the fog the uncertain outline of what looked like a
strangely-shaped house. Its open portal was so wide
and high that it seemed to take up all one side of the
house. Entering and finding neither fire nor light,
Thor and his companions flung themselves wearily
down on the floor to sleep, but were soon disturbed by
a peculiar noise, and a prolonged trembling of the
ground beneath them. Fearing lest the main roof
69
MYTHS OF THE NORSEMEN
should fall during this earthquake, Thor and his com
panions took refuge in a wing of the building, where
they soon fell sound asleep. At dawn, the god and his
companions passed out, but they had not gone very far
ere they saw the recumbent form of a sleeping giant,
and perceived that the peculiar sounds which had dis
turbed their rest were produced by his snores. At that
moment the giant awoke, arose, stretched himself,
looked about him for his missing property, and a second
later picked up the object which Thor and his com
panions had mistaken in the darkness for a house.
They then perceived with amazement that this was
nothing more than a huge mitten, and that the wing
in which they had all slept was the separate place for
the giant's great thumb ! Learning that Thor and his
companions were on their way to Utgard, as the giants'
realm was also called, Skrymir, the giant, proposed to
be their guide ; and after walking with them all day,
he brought them at nightfall to a spot where he pro
posed to rest. Ere he composed himself for sleep,
however, he offered them the provisions in his wallet.
But, in spite of strenuous efforts, neither Thor nor his
companions could unfasten the knots which Skrymir
had tied.
" Skrymir's thongs
Seemed to thee hard,
When at the food thou couldst not get,
When, in full health, of hunger dying."
S&mund's Edda (Thorpe's tr**).
Utgard-loki
Angry because of his snoring, which kept them awake,
Thor thrice dealt him fearful blows with his hammer.
These strokes, instead of annihilating the monster,
merely evoked sleepy comments to the effect that a leaf,
70
UTGARD-LOKI
a bit of bark, or a twig from a bird's nest overhead haa
fallen upon his face. Early on the morrow, Skrymir
left Thor and his companions, pointing out the shortest
road to Utgard-loki's castle, which was built of great ice
blocks, with huge glittering icicles as pillars. The gods,
slipping between the bars of the great gate, presented
themselves boldly before the king of the giants, Utgard-
loki, who, recognising them, immediately pretended to
be greatly surprised at their small size, and expressed a
wish to see for himself what they could do, as he had
often heard their prowess vaunted.
Loki, who had fasted longer than he wished,
immediately declared he was ready to eat for a wager
with any one. So the king ordered a great wooden
trough full of meat to be brought into the hall, and
placing Loki at one end and his cook Logi at the other,
he bade them see which would win. Although Loki
did wonders, and soon reached the middle of the trough,
he found that, whereas he had picked the bones clean,
his opponent had devoured both them and the trough.
Smiling contemptuously, Utgard-loki said that it was
evident they could not do much in the eating line,
and this so nettled Thor that he declared if Loki could
not eat like the voracious cook, he felt confident he
could drain the biggest vessel in the house, such was
his unquenchable thirst. Immediately a horn was
brought in, and, Utgard-loki declaring that good
drinkers emptied it at one draught, moderately thirsty
persons at two, and small drinkers at three, Thor applied
his lips to the rim. But, although he drank so deep
that he thought he would burst, the liquid still came
almost up to the rim when he raised his head. A
second and third attempt to empty this horn proved
equally unsuccessful. Thialfi then offered to run a race,
but a young fellow named Hugi, who was matched
MYTHS OF THE NORSEMEN
against him, soon outstripped him, although Thialfi ran
remarkably fast.
Thor proposed next to show his strength by lifting
weights, and was challenged to pick up the giant's cat.
Seizing an opportunity to tighten his belt Megin-gi5rd,
which greatly enhanced his strength, he tugged and
strained but was able only to raise one of its paws from
the floor.
" Strong is great Thor, no doubt, when Megingarder
He braces tightly o'er his rock-firm loins."
Viking Tales of the North (R. B. Anderson).
A last attempt on his part to wrestle with Utgard-
loki's old nurse Elli, the only opponent deemed worthy
of such a puny fellow, ended just as disastrously, and
the gods, acknowledging they were beaten, were
hospitably entertained. On the morrow they were
escorted to the confines of Utgard, where the giant
politely informed them that he hoped they would never
call upon him again, as he had been forced to employ
magic against them. He then went on to explain that
he was the giant Skrymir, and that had he not taken
the precaution to interpose a mountain between his
head and Thor's blows, while he seemingly lay asleep,
he would have been slain, as deep clefts in the mountain
side, to which he pointed, testified to the god's strength.
Next he informed them that Loki's opponent was Logi
(wild fire) ; that Thialfi had run a race with Hugi
(thought), than which no swifter runner exists ; that
Thor's drinking horn was connected with the ocean,
where his deep draughts had produced a perceptible
ebb ; that the cat was in reality the terrible Midgard
snake encircling the world, which Thor had nearly
pulled out of the sea ; and that Elli, his nurse, was old
age, whom none can resist. Having finished these
7*
Thor and the Mountain
J. C. Dollman
THOR AND HRUNGNIR
explanations and cautioned them never to return or he
would defend himself by similar delusions, LJtgard-loki
vanished, and although Thor angrily brandished his
hammer, and would have destroyed his castle, such a
mist enveloped it that it could not be seen, and the
thunder god was obliged to return to Thrud-vang
without having administered his purposed salutary
lesson to the race of giants.
" The strong-armed Thor
Full oft against Jotunheim did wend,
But spite his belt celestial, spite his gauntlets,
Utgard-Loki still his throne retains ;
Evil, itself a force, to force yields neve*."
Viking Tales of the North (R. B. Anderson).
Thor and Hrungnir
Odin himself was once dashing through the air on
his eight-footed steed Sleipnir, when he attracted the
attention of the giant Hrungnir, who proposed a race,
declaring that Gullfaxi, his steed, could rival Sleipnir in
speed. In the heat of the race, Hrungnir did not
notice the direction in which they were going, until, in
the vain hope of overtaking Odin, he urged his steed
to the very gates of Valhalla. Discovering then where
he was, the giant grew pale with fear, for he knew he
had jeopardised his life by venturing into the stronghold
of the gods, his hereditary foes.
The jEsir, however, were too honourable to take
even an enemy at a disadvantage, and, instead of doing
him harm, they asked him into their banqueting-halls,
where he proceeded to indulge in liberal potations of
the heavenly mead set before him. He soon grew so
excited that he began to boast of his power, declaring
he would come some day and take possession of Asgard,
which he would destroy, together with the gods, save
73
MYTHS OF THE NORSEMEN
only Freya and Sif, upon whom he gazed with an
admiring leer.
The gods, knowing he was not responsible, let him
talk unmolested ; but Thor, coming home just then
from one of his journeys, and hearing his threat to
carry away the beloved Sif, flew into a terrible rage.
He furiously brandished his hammer, with intent to
annihilate the boaster. This the gods would not
permit, however, and they quickly threw themselves
between the irate Thunderer and their guest, imploring
Thor to respect the sacred rights of hospitality, and not
to desecrate their peace-stead by shedding blood.
Thor was at last induced to bridle his wrath, but he
demanded that Hrungnir should appoint a time and
place for a holmgang, as a Northern duel was generally
called. Thus challenged, Hrungnir promised to meet
Thor at Griottunagard, the confines of his realm, three
days later, and departed somewhat sobered by the fright
he had experienced. When his fellow giants heard how
rash he had been, they chided him sorely ; but they took
counsel together in order to make the best of a bad
situation. Hrungnir told them that he was to have the
privilege of being accompanied by a squire, whom
Thialfi would engage in fight, wherefore they pro
ceeded to construct a creature of clay, nine miles long,
and proportionately wide, whom they called Mokerkialfi
(mist wader). As they could find no human heart big
enough to put in this monster's breast, they secured that
of a mare, which, however, kept fluttering and quiver
ing with apprehension. The day of the duel arrived.
Hrungnir and his squire were on the ground awaiting
the arrival of their respective opponents. The giant
had not only a flint heart and skull, but also a shield
and club of the same substance, and therefore deemed
himself well-nigh invincible. Thialfi came before his
74
THOR AND HRUNGNIR
master and soon after there was a terrible rumbling and
shaking which made the giant apprehensive that his
enemy would come up through the ground and attack
him from underneath. He therefore followed a hint
from Thialfi and stood upon his shield.
A moment later, however, he saw his mistake, for,
while Thialfi attacked Mokerkialfi with a spade, Thor
came with a rush upon the scene and flung his hammer
full at his opponent's head. Hrungnir, to ward off the
blow, interposed his stone club, which was shivered into
pieces that flew all over the earth, supplying all the flint
stones thereafter to be found, and one fragment sank
deep intoThor's forehead. As the god dropped fainting
to the ground, his hammer crashed against the head ot
Hrungnir, who fell dead beside him, in such a position
that one of his ponderous legs was thrown over the
recumbent god.
" Thou now remindest me
How I with Hrungnir fought,
That stout-hearted Jotun,
Whose head was all of stone ;
Yet I made him fall
And sink before me."
Stemuntfs Edda (Thorpe's tr.).
Thialfi, who, in the meanwhile, had disposed of the
great clay giant with its cowardly mare's heart, now
rushed to his master's assistance, but his efforts were
unavailing, nor could the other gods, whom he quickly
summoned, raise the pinioning leg. While they were
standing there, helplessly wondering what they should
do next, Thor's little son Magni came up. According
to varying accounts, he was then only three days or
three years old, but he quickly seized the giant's foot,
and, unaided, set his father free, declaring that had he
only been summoned sooner he would easily have
75
MYTHS OF THE NORSEMEN
disposed of both giant and squire. This exhibition of
strength made the gods marvel greatly, and helped
them to recognise the truth of the various predictions,
which one and all declared that their descendants would
be mightier than they, would survive them, and
would rule in their turn over the new heaven and
earth.
To reward his son for his timely aid, Thor gave him
the steed Gullfaxi (golden-maned), to which he had
fallen heir by right of conquest, and Magni ever after
rode this marvellous horse, which almost equalled the
renowned Sleipnir in speed and endurance.
Groa, the Sorceress
After vainly trying to remove the stone splinter from
his forehead, Thor sadly returned home to Thrud-vang,
where Sif s loving efforts were equally unsuccessful.
She therefore resolved to send for Groa (green-making),
a sorceress, noted for her skill in medicine and for the
efficacy of her spells and incantations. Groa immedi
ately signified her readiness to render every service in
her power to the god who had so often benefited her,
and solemnly began to recite powerful runes, under
whose influence Thor felt the stone grow looser and
looser. His delight at the prospect of a speedy deliver
ance made Thor wish to reward the enchantress forth
with, and knowing that nothing could give greater
pleasure to a mother than the prospect of seeing a long-
lost child, he proceeded to tell her that he had recently
crossed the Elivagar, or ice streams, to rescue her little
son Orvandil (germ) from the frost giants' cruel power,
and had succeeded in carrying him off in a basket.
But, as the little rogue would persist in sticking one of
his bare toes through a hole in the basket, it had been
frost-bitten, and Thor, accidentally breaking it off, had
THOR AND THRYM
flung it up into the sky, to shine as a star, known in the
North as " Orvandil's Toe."
Delighted with these tidings, the prophetess paused
in her incantations to express her joy, but, having
forgotten just where she left off, she was unable to
continue her spell, and the flint stone remained
embedded in Thor's forehead, whence it could never
be dislodged.
Of course, as Thor's hammer always did him such
good service, it was the most prized of all his posses
sions, and his dismay was very great when he awoke
one morning and found it gone. His cry of anger and
disappointment soon brought Loki to his side, and to
him Thor confided the secret of his loss, declaring that
were the giants to hear of it, they would soon attempt
to storm Asgard and destroy the gods.
" Wroth waxed Thor, when his sleep was flown,
And he found his trusty hammer gone;
He smote his brow, his beard he shook,
The son of earth 'gan round him look ;
And this the first word that he spoke:
' Now listen what I tell thee, Loke ;
Which neither on earth below is known,
Nor in heaven above : my hammer's gone."
TArym's QuiJa (Herbert's tr.).
Thor and Thrym
Loki declared he would try to discover the thief and
recover the hammer, if Freya would lend him her
falcon plumes, and he immediately hastened off to
Folkvang to borrow them. His errand was successful
and in the form of a bird he then winged his flight
across the river Ifing, and over the barren stretches of
Jotun-heim, where he suspected that the thief would be
found. There he saw Thrym, prince of the frost
giants and god of the destructive thunder-storm, sitting
77
MYTHS OF THE NORSEMEN
alone on a hill-side. Artfully questioning him, he soon
learned that Thrym had stolen the hammer and had
buried it deep underground. Moreover, he found that
there was little hope of its being restored unless Freya
were brought to him arrayed as a bride.
" I have the Thunderer's hammer bound
Fathoms eight beneath the ground ;
With it shall no one homeward tread
Till he bring me Freya to share my bed."
Thryrrfs Quida (Herbert's tr.).
Indignant at the giant's presumption, Loki returned
to Thrud-vang, but Thor declared it would be well to
visit Freya and try to prevail upon her to sacrifice
herself for the general good. But when the ^Esir told
the goddess of beauty what they wished her to do, she
flew into such a passion that even her necklace burst.
She told them that she would never leave her beloved
husband for any god, much less to marry a detested
giant and dwell in Jotun-heim, where all was dreary in
the extreme, and where she would soon die of longing
for the green fields and flowery meadows, in which she
loved to roam. Seeing that further persuasions would
be useless, Loki and Thor returned home and there
deliberated upon another plan for recovering the
hammer. By Heimdall's advice, which, however, was
only accepted with extreme reluctance, Thor borrowed
and put on Freya's clothes together with her necklace,
and enveloped himself in a thick veil. Loki, having
attired himself as handmaiden, then mounted with him
in the goat-drawn chariot, and the strangely attired
pair set out for J5tun-heim, where they intended to
play the respective parts of the goddess of beauty and
her attendant.
78
THOR AND THRYM
" Home were driven
Then the goats,
And hitched to the car;
Hasten they must —
The mountains crashed,
The earth stood in flames :
Odin's son
Rode to Jotun-heim."
Norse Mythology (R. B. Anderson),
Thrym welcomed his guests at the palace door, over
joyed at the thought that he was about to secure
undisputed possession of the goddess of beauty, for
whom he had long sighed in vain. He quickly led
them to the banqueting-hall, where Thor, the bride
elect, distinguished himself by eating an ox, eight huge
salmon, and all the cakes and sweets provided for the
women, washing down these miscellaneous viands with
the contents of two barrels of mead.
The giant bridegroom watched these gastronomic
feats with amazement, whereupon Loki, in order to
reassure him, confidentially whispered that the bride
was so deeply in love with him that she had not been
able to taste a morsel of food for more than eight days.
Thrym then sought to kiss the bride, but drew back
appalled at the fire of her glance, which Loki explained
as a burning glance of love. The giant's sister, claiming
the usual gifts, was not even noticed ; wherefore Loki
again whispered to the wondering Thrym that love
makes people absent-minded. Intoxicated with passion
and mead, which he, too, had drunk in liberal quantities,
the bridegroom now bade his servants produce the
sacred hammer to consecrate the marriage, and as soon
as it was brought he himself laid it in the pretended
Freya's lap. The next moment a powerful hand closed
over the short handle, and soon the giant, his sister,
79
MYTHS OF THE NORSEMEN
and all the invited guests, were slain by the terrible
Thor.
" * Bear in the hammer to plight the maid ;
Upon her lap the bruiser lay,
And firmly plight our hands and fay.'
The Thunderer's soul smiled in his breast ;
When the hammer hard on his lap was placed,
Thrym first, the king of the Thursi, he slew,
And slaughtered all the giant crew."
Thrym *s QuUa (Herbert's tr.).
Leaving a smoking heap of ruins behind them, the
gods then drove rapidly back to Asgard, where the
borrowed garments were given back to Freya, much to
the relief of Thor, and the ^sir rejoiced at the recovery
of the precious hammer. When next Odin gazed upon
that part of Jotun-heim from his throne Hlidskialf, he
saw the ruins covered with tender green shoots, for
Thor, having conquered his enemy, had taken possession
of his land, which henceforth would no longer remain
barren and desolate, but would bring forth fruit in
abundance.
Thor and Geirrod
Loki once borrowed Freya's falcon-garb and flew ofr
in search of adventures to another part of Jotun-heim,
where he perched on top of the gables of Geirrod's
house. He soon attracted the attention of this giant,
who bade one of his servants catch the bird. Amused
at the fellow's clumsy attempts to secure him, Loki
flitted about from place to place, only moving just as
the giant was about to lay hands upon him, when, mis
calculating his distance, he suddenly found himself a
captive.
Attracted by the bird's bright eyes, Geirrod looked
closely at it and concluded that it was a god in disguise,
80
THOR AND GEIRROD
and finding that he could not force him to speak, he
locked him in a cage, where he kept him for three
whole months without food or drink. Conquered at
last by hunger and thirst, Loki revealed his identity,
and obtained his release by promising that he would
induce Thor to visit Geirrod without his hammer, belt,
or magic gauntlet. Loki then flew back to Asgard,
and told Thor that he had been royally entertained,
and that his host had expressed a strong desire to see
the powerful thunder-god, of whom he had heard such
wonderful tales. Flattered by this artful speech, Thor
was induced to consent to a friendly journey to Jfttun-
heim, and the two gods set out, leaving the three
marvellous weapons at home. They had not gone far,
however, ere they came to the house of the giantess
Grid, one of Odin's many wives. Seeing Thor un
armed, she warned him to beware of treachery and lent
him her own girdle, staff, and glove. Some time after
leaving her, Thor and Loki came to the river Veimer,
which the Thunderer, accustomed to wading, prepared
to ford, bidding Loki and Thialfi cling fast to his belt.
In the middle of the stream, however, a sudden
cloud-burst and freshet overtook them ; the waters
began to rise and roar, and although Thor leaned
heavily upon his staff, he was almost swept away by the
force of the raging current.
" Wax not, Veimer,
Since to wade I desire
To the realm of the giants !
Know, if thou waxest,
Then waxes my asa-might
As high as the heavens."
Norse Mythology (R. B. Anderson).
Thor now became aware of the presence, up stream,
of Geirrod's daughter Gialp, and rightly suspecting that
F 81
MYTHS OF THE NORSEMEN
she was the cause of the storm, he picked up a huge
boulder and flung it at her, muttering that the best
place to dam a river was at its source. The missile
had the desired effect, for the giantess fled, the waters
abated, and Thor, exhausted but safe, pulled himself
up on the opposite bank by a little shrub, the mountain-
ash or sorb. This has since been known as " Thor's
salvation," and occult powers have been attributed to it.
After resting awhile Thor and his companions resumed
their journey ; but upon arriving at Geirrod's house
the god was so exhausted that he sank wearily upon the
only chair in sight. To his surprise, however, he felt
it rising beneath him, and fearful lest he should be
crushed against the rafters, he pushed the borrowed
staff against the ceiling and forced the chair downward
with all his might. Then followed a terrible cracking,
sudden cries, and moans of pain ; and when Thor came
to investigate, it appeared that the giant's daughters,
Gialp and Greip, had slipped under his chair with intent
treacherously to slay him, and they had reaped a
righteous retribution and both lay crushed to death.
" Once I employed
My asa-might
In the realm of giants,
When Gialp and Greip,
Geirrod's daughters,
Wanted to lift me to heaven."
Norse Mythology (R. B. Anderson}.
Geirrod now appeared and challenged Thor to a test
of strength and skill, but without waiting for a pre
concerted signal, he flung a red-hot wedge at him.
Thor, quick of eye and a practised catcher, caught the
missile with the giantess's iron glove, and hurled it back
at his opponent. Such was the force of the god, that
the missile passed, not only ~ through the pillar behind
which the giant had taken refuge, but through him and
82
THE WORSHIP OF THOR
the wall of the house, and buried itself deep in the
earth without.
Thor then strode up to the giant's corpse, which at
the blow from his weapon had been petrified into stone,
and set it up in a conspicuous place, as a monument of
his strength and of the victory he had won over his
redoubtable foes, the mountain giants.
The Worship of Thor
Thor's name has been given to many of the places
he was wont to frequent, such as the principal harbour
of the Faroe Islands, and to families which claim to be
descended from him. It is still extant in such names
as Thunderhill in Surrey, and in the family names of
Thorburn and Thorwaldsen, but is most conspicuous
in the name of one of the days of the week, Thor's
day or Thursday.
" Over the whole earth
Still is it Thor's day ! "
Saga of King Olaf (Longfellow).
Thor was considered a pre-eminently benevolent
deity, and it was for that reason that he was so widely
worshipped and that temples to his worship arose at
Moeri, Hlader, Godey, Gothland, Upsala, and other
places, where the people never failed to invoke him for
a favourable year at Yule-tide, his principal festival.
It was customary on this occasion to burn a great log
of oak, his sacred tree, as an emblem of the warmth
and light of summer, which would drive away the dark
ness and cold of winter.
Brides invariably wore red, Thor's favourite colour,
which was considered emblematical of love, and for the
same reason betrothal rings in the North were almost
always set with a red stone.
8?
MYTHS OF THE NORSEMEN
Thor's temples and statues, like Odin's, were fashioned
of wood, and the greater number of them were destroyed
during the reign of King Olaf the Saint. According to
ancient chronicles, this monarch forcibly converted his
subjects. He was specially incensed against the inhabi
tants of a certain province, because they worshipped
a rude image of Thor, which they decked with golden
ornaments, and before which they set food every evening,
declaring the god ate it, as no trace of it was left in the
morning.
The people, being called upon in 1030 to renounce
this idol in favour of the true God, promised to consent
if the morrow were cloudy ; but when after a whole
night spent by Olaf in ardent prayer, there followed a
cloudy day, the obstinate people declared they were
not yet convinced of his God's power, and would only
believe if the sun shone on the next day.
Once more Olaf spent the night in prayer, but at
dawn, to his great chagrin, the sky was overcast.
Nevertheless, he assembled the people near Thor's
statue, and after secretly bidding his principal attendant
to smash the idol with his battle-axe if the people
turned their eyes away but for a moment, he began to
address them. Suddenly, while all were listening to
him, Olaf pointed to the horizon, where the sun was
slowly breaking its way through the clouds, and ex
claimed, " Behold our God ! " The people one and all
turned to see what he meant, and the attendant seized
this opportunity for attacking the idol, which yielded
easily to his blows, and a host of mice and other vermin
scattered hastily from its hollow interior. Seeing now
that the food placed before their god had been devoured
by noxious animals only, the people ceased to revere
Thor, and definitely accepted the faith which King Olaf
had so long and vainly pressed upon them.
84
CHAPTER V: TYR
The God of War
TYR Tiu, or Ziu was the son of Odin, and,
according to different mythologists, his mother
was Frigga, queen of the gods, or a beautiful
giantess whose name is unknown, but who was a per
sonification of the raging sea. He is the god of martial
honour, and one of the twelve principal deities of
Asgard. Although he appears to have had no special
dwelling there, he was always welcome to Vingolf or
Valhalla, and occupied one of the twelve thrones in the
great council hall of Glads-heim.
" The hall Glads-heim, which is built of gold ;
Where are in circle, ranged twelve golden chairs,
And in the midst one higher, Odin's Throne."
Balder Dead (Matthew Arnold).
As the God of courage and of war, Tyr was frequently
invoked by the various nations of the North, who cried
to him, as well as to Odin, to obtain victory. That he
ranked next to Odin and Thor is proved by his name,
Tiu, having been given to one of the days of the week,
Tiu's day, which in modern English has become Tues
day. Under the name of Ziu, Tyr was the principal
divinity of the Suabians, who originally called their
capital, the modern Augsburg, Ziusburg. This people,
venerating the god as they did, were wont to worship
him under the emblem of a sword, his distinctive attri
bute, and in his honour held great sword dances, where
various figures were performed. Sometimes the parti
cipants forming two long lines, crossed their swords,
point upward, and challenged the boldest among their
number to take a flying leap over them. At other
times the warriors ioined their sword points closely
85
MYTHS OF THE NORSEMEN
together in the shape of a rose or wheel, and when this
figure was complete invited their chief to stand on the
navel thus formed of flat, shining steel blades, and then
they bore him upon it through the camp in triumph.
The sword point was further considered so sacred that
it became customary to register oaths upon it.
"... Come hither, gentlemen,
And lay your hands again upon my sword ;
Never to speak of this that you have heard,
Swear by my sword."
Hamlet ( Sha&tsfeare).
A distinctive feature of the worship of this god
among the Franks and some other Northern nations
was that the priests called Druids or Godi offered up
human sacrifices upon his altars, generally cutting the
bloody- or spread-eagle upon their victims, that is to
say, making a deep incision on either side of the back
bone, turning the ribs thus loosened inside out, and
tearing out the viscera through the opening thus made.
Of course only prisoners of war were treated thus, and
it was considered a point of honour with north European
races to endure this torture without a moan. These
sacrifices were made upon rude stone altars called
dolmens, which can still be seen in Northern Europe.
As Tyr was considered the patron god of the sword,
it was deemed indispensable to engrave the sign or rune
representing him upon the blade of every sword — an
observance which the Edda enjoined upon all those
who were desirous of obtaining victory.
" Sig-runes thou must know,
If victory (sigr) thou wilt have,
And on thy sword's hilt rist them ;
Some on the chapes,
Some on the guard,
And twice name the name of Tyr."
Lay ofSigdrija (Thorpe's tr.).
86
TYR'S SWORD
Tyr was identical with the Saxon god Saxnot (from
sax, a sword), and with Er, Heru, or Cheru, the chief-
divinity of the Cheruski, who also considered him god
of the sun, and deemed his shining sword blade an
emblem of its rays.
" This very sword a ray of light
Snatched from the Sun ! "
Valhalla (J. C. Jones).
Tyr's Sword
According to an ancient legend, Cheru's sword,
which had been fashioned by the same dwarfs, sons of
Ivald, who had also made Odin's spear, was held very
sacred by his people, to whose care he had entrusted it,
declaring that those who possessed it were sure to have
the victory over their foes. But although carefully
guarded in the temple, where it was hung so that it
reflected the first beams of the morning sun, it suddenly
and mysteriously disappeared one night. A Vala,
druidess, or prophetess, consulted by the priests, re
vealed that the Norns had decreed that whoever wielded
it would conquer the world and come to his death by
it ; but in spite of all entreaties she refused to tell who
had taken it or where it might be found. Some time
after this occurrence a tall and dignified stranger came
to Cologne, where VitelHus, the Roman prefect, was
feasting, and called him away from his beloved dainties.
In the presence of the Roman soldiery he gave him the
sword, telling him it would bring him glory and renown,
and finally hailed him as emperor. The cry was taken
up by the assembled legions, and Vitellius, without
making any personal effort to secure the honour, found
himself elected Emperor of Rome.
The new ruler, however, was so absorbed in indulging
8?
MYTHS OF THE NORSEMEN
his taste for food and drink that he paid but little
heed to the divine weapon. One day while leisurely
making his way towards Rome he carelessly left it
hanging in the antechamber to his pavilion. A German
soldier seized this opportunity to substitute in its stead
his own rusty blade, and the besotted emperor did not
notice the exchange. When he arrived at Rome, he
learned that the Eastern legions had named Vespasian
emperor, and that he was even then on his way home
to claim the throne.
Searching for the sacred weapon to defend his rights,
Vitellius now discovered the theft, and, overcome by
superstitious fears, did not even attempt to fight. He
crawled away into a dark corner of his palace, whence
he was ignominiously dragged by the enraged populace
to the foot of the Capitoline Hill. There the pro
phecy was duly fulfilled, for the German soldier, who
had joined the opposite faction, coming along at that
moment, cut off Vitellius' head with the sacred sword.
The German soldier now changed from one legion
to another, and travelled over many lands ; but wher
ever he and his sword were found, victory was assured.
After winning great honour and distinction, this man,
having grown old, retired from active service to the banks
of the Danube, where he secretly buried his treasured
weapon, building his hut over its resting-place to guard it
as long as he might live. When he lay on his deathbed
he was implored to reveal where he had hidden it, but he
persistently refused to do so, saying that it would be
found by the man who was destined to conquer the
world, but that he would not be able to escape the
curse. Years passed by. Wave after wave the tide of
barbarian invasion swept over that part of the country,
and last of all came the terrible Huns under the leader
ship of Attila, the " Scourge of God." As he passed
83
K!
TYR'S SWORD
along the river, he saw a peasant mournfully examining
his cow's foot, which had been wounded by some sharp
instrument hidden in the long grass, and when search
was made the point of a buried sword was found
sticking out of the soil.
Attila, seeing the beautiful workmanship and the fine
state of preservation of this weapon, immediately ex
claimed that it was Cheru's sword, and brandishing it
above his head he announced that he would conquer
the world. Battle after battle was fought by the Huns,
who, according to the Saga, were everywhere victorious,
until Attila, weary of warfare, settled down in Hungary,
taking to wife the beautiful Burgundian princess Ildico,
whose father he had slain. This princess, resenting the
murder of her kin and wishing to avenge it, took advan
tage of the king's state of intoxication upon his wedding
night to secure possession of the divine sword, with which
she slew him in his bed, once more fulfilling the pro
phecy uttered so many years before.
The magic sword again disappeared for a long time,
to be unearthed once more, for the last time, by the
Duke of Alva, Charles V.'s general, who shortly after
won the victory of Mtihlberg (1547). The Franks
were wont to celebrate yearly martial games in honour
of the sword ; but it is said that when the heathen
gods were renounced in favour of Christianity, the
priests transferred many of their attributes to the saints,
and that this sword became the property of the Arch
angel St. Michael, who has wielded it ever since.
Tyr, whose name was synonymous with bravery and
wisdom, was also considered by the ancient Northern
people to have the white-armed Valkyrs, Odin's at
tendants, at his command, and they thought that he it
was who designated the warriors whom they should
transfer to Valhalla to aid the gods on the last day.
89
MYTHS OF THE NORSEMEN
" The god Tyr sent
Gondul and Skogul
To choose a king
Of the race of Ingve,
To dwell with Odin
In roomy Valhal."
Norse Mythology (R. B. Anderson).
The Story of Fenris
Tyr was generally spoken of and represented as one-
armed, just as Odin was called one-eyed. Various
explanations are offered by different authorities ; some
claim that it was because he could give the victory only
to one side ; others, because a sword has but one blade.
However this may be, the ancients preferred to account
for the fact in the following way :
Loki married secretly at Jotun-heim the hideous
giantess Angur-boda (anguish boding), who bore him
three monstrous children — the wolf Fenris, Hel, the
parti-coloured goddess of death, and lo'rmungandr, a
terrible serpent. He kept the existence of these mon
sters secret as long as he could ; but they speedily grew
so large that they could no longer remain confined in
the cave where they had come to light. Odin, from
his throne Hlidskialf, soon became aware of their
existence, and also of the disquieting rapidity with
which they increased in size. Fearful lest the monsters,
when they had gained further strength, should invade
Asgard and destroy the gods, Allfather determined
to get rid of them, and striding off to Jo'tun-heim,
he flung Hel into the depths of Nifl-heim, telling her
she could reign over the nine dismal worlds of the
dead. He then cast Ittrmungandr into the sea,
where he attained such immense proportions that
at last he encircled the earth and could bite his own
tail
90
THE STORY OF FENRIS
"Into mid-ocean's dark depths hurled,
Grown with each day to giant size,
The serpent soon inclosed the world,
With tail in mouth, in circle-wise ;
Held harmless still
By Odin's will."
Valhalla (J. C. Jones).
None too well pleased that the serpent should attain
such fearful dimensions in his new element, Odin
resolved to lead Fenris to Asgard, where he hoped, by
kindly treatment, to make him gentle and tractable.
But the gods one and all shrank in dismay when they
saw the wolf, and none dared approach to give him
food except Tyr, whom nothing daunted. Seeing that
Fenris daily increased in size, strength, voracity, and
fierceness, the gods assembled in council to deliberate
how they might best dispose of him. They unani
mously decided that as it would desecrate their peace-
steads to slay him, they would bind him fast so that he
could work them no harm.
With that purpose in view, they obtained a strong
chain named Laeding, and then playfully proposed to
Fenris to bind this about him as a test of his vaunted
strength. Confident in his ability to release himself,
Fenris patiently allowed them to bind him fast, and
when all stood aside, with a mighty effort he stretched
himself and easily burst the chain asunder.
Concealing their chagrin, the gods were loud in
praise of his strength, but they next produced a much
stronger fetter, Droma, which, after some persuasion,
the wolf allowed them to fasten around him as before.
Again a short, sharp struggle sufficed to burst this
bond, and it is proverbial in the North to use the
figurative expressions, " to get loose out of Laeding,"
and "to dash out of Droma," whenever great diffi
culties have to be surmounted.
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MYTHS OF THE NORSEMEN
" Twice did the ^Esir strive to bind,
Twice did they fetters powerless find ;
Iron or brass of no avail,
Naught, save through magic, could prevail."
Valhalla (J. C. Jones).
The gods, perceiving now that ordinary bonds, how
ever strong, would never prevail against the Fenris
wolf's great strength, bade Skirnir, Frey's servant, go
down to Svart-alfa-heim and bid the dwarfs fashion a
bond which nothing could sever.
By magic arts the dark elves manufactured a slender
silken rope from such impalpable materials as the sound
of a cat's footsteps, a woman's beard, the roots of a
mountain, the longings of the bear, the voice of fishes,
and the spittle of birds, and when it was finished they
gave it to Skirnir, assuring him that no strength would
avail to break it, and that the more it was strained the
stronger it would become.
" Gleipnir, at last,
By Dark Elves cast,
In Svart-alf-heim, with strong spells wrought,
To Odin was by Skirnir brought :
As soft as silk, as light as air,
Yet still of magic power most rare."
Valhalla (J . C. Jones).
Armed with this bond, called Gleipnir, the gods went
with Fenris to the Island of Lyngvi, in the middle of
Lake Amsvartnir, and again proposed to test his
strength. But although Fenris had grown still
stronger, he mistrusted the bond which looked so
slight. He therefore refused to allow himself to be
bound, unless one of the .ZEsir would consent to put
his hand in his mouth, and leave it there, as a pledge
of good faith, and that no magic arts were to be used
against him.
92
The Binding of Fenris
Dorothy Hardy
THE STORY OF FENRIS
The gods heard the decision with dismay, and all
drew back except Tyr, who, seeing that the others
would not venture to comply with this condition,
boldly stepped forward and thrust his hand between
the monster's jaws. The gods now fastened Gleipnir
securely around Fenris's neck and paws, and when they
saw that his utmost efforts to free himself were fruit
less, they shouted and laughed with glee. Tyr, how
ever, could not share their joy, for the wolf, finding
himself captive, bit off the god's hand at the wrist,
which since then has been known as the wolf's joint.
LOKI.
« Be silent, Tyr !
Thou couldst never settle
A strife 'twixt two ;
Of thy right hand also
I must mention make,
Which Fenris from thee took.
TYR.
I of a hand am wanting,
But thou of honest fame ;
Sad is the lack of either.
Nor is the wolf at ease :
He in bonds must abide
Until the gods' destruction."
StemuncPs Edda (Thorpis tr.\
Deprived of his right hand, Tyr was now forced to
use the maimed arm for his shield, and to wield his
sword with his left hand ; but such was his dexterity
that he slew his enemies as before.
The gods, in spite of the wolf's struggles, drew the
end of the fetter Gelgia through the rock Gioll, and
fastened it to the boulder Thviti, which was sunk deep
in the ground. Opening wide his fearful jaws, Fenris
uttered such terrible howls that the gods, to silence
93
MYTHS OF THE NORSEMEN
him, thrust a sword into his mouth, the hilt resting
upon his lower jaw and the point against his palate.
The blood then began to pour out in such streams that
it formed a great river, called Von. The wolf was
destined to remain thus chained fast until the last day,
when he would burst his bonds and would be free to
avenge his wrongs.
" The wolf Fenrir,
Freed from the chain,
Shall range the earth."
Death-song of Hdkon (W. Taylor's tr.).
While some mythologists see in this myth an emblem
of crime restrained and made innocuous by the power
of the law, others see the underground fire, which kept
within bounds can injure no one, but which unfettered
fills the world with destruction and woe. Just as Odin's
second eye is said to rest in Mimir's well, so Tyr's
second hand (sword) is found in Fenris's jaws. He
has no more use for two weapons than the sky for two
suns.
The worship of Tyr is commemorated in sundry
places (such as Tubingen, in Germany), which bear
more or less modified forms of his name. The name
has also been given to the aconite, a plant known in
Northern countries as " Tyr's helm."
94
CHAPTER VI : BRAGI
The Origin of Poetry
AT the time of the dispute between the JEsir and
Vanas, when peace had been agreed upon, a
vase was brought into the assembly into which
both parties solemnly spat. From this saliva the gods
created Kvasir, a being renowned for his wisdom and
goodness, who went about the world answering all
questions asked him, thus teaching and benefiting man
kind. The dwarfs, hearing about Kvasir's great wisdom,
coveted it, and finding him asleep one day, two of their
number, Fialar and Galar, treacherously slew him, and
drained every drop of his blood into three vessels — the
kettle Od-hroerir (inspiration) and the bowls Son (ex
piation) and Boden (offering). After duly mixing this
blood with honey, they manufactured from it a sort of
beverage so inspiring that any one who tasted it im
mediately became a poet, and could sing with a charm
which was certain to win all hearts.
Now, although the dwarfs had brewed this marvellous
mead for their own consumption, they did not even
taste it, but hid it away in a secret place, while they
went in search of further adventures. They had not
gone very far ere they found the giant Gilling also
sound asleep, lying on a steep bank, and they maliciously
rolled him into the water, where he perished. Then
hastening to his dwelling, some climbed on the roof,
carrying a huge millstone, while the others, entering,
told the giantess that her husband was dead. This
news caused the poor creature great grief, and she
rushed out of the house to view Gilling's remains. As
she passed through the door, the wicked dwarfs rolled
the millstone down upon her head, and killed her.
According to another account, the dwarfs invited the
95
MYTHS OF THE NORSEMEN
giant to go fishing with them, and succeeded in slaying
him by sending him out in a leaky vessel, which sank
beneath his weight.
The double crime thus committed did not long
remain unpunished, for Gilling's brother, Suttung,
quickly went in search of the dwarfs, determined to
avenge him. Seizing them in his mighty grasp, the
giant conveyed them to a shoal far out at sea, where
they would surely have perished at the next high tide
had they not succeeded in redeeming their lives by pro
mising to deliver to the giant their recently brewed
mead. As soon as Suttung set them ashore, they there
fore gave him the precious compound, which he en
trusted to his daughter Gunlod, bidding her guard it
night and day, and allow neither gods nor mortals
to have so much as a taste. The better to fulfil this
command, Gunlod carried the three vessels into the
hollow mountain, where she kept watch over them with
the most scrupulous care, nor did she suspect that Odin
had discovered their place of concealment, thanks to the
sharp eyes of his ever-vigilant ravens Hugin and Munin.
The Quest of the Draught
As Odin had mastered the runic lore and had tasted
the waters of Mimir's fountain, he was already the
wisest of gods ; but learning of the power of the
draught of inspiration manufactured out of Kvasir's
blood, he became very anxious to obtain possession of
the magic fluid. With this purpose in view he there
fore donned his broad-brimmed hat, wrapped himself in
his cloud-hued cloak, and journeyed off to J5tun-heim.
On his way to the giant's dwelling he passed by a field
where nine ugly thralls were busy making hay. Odin
paused for a moment, watching them at their work, and
noticing that their scythes seemed very dull indeed, he
96
THE QUEST OF THE DRAUGHT
proposed to whet them, an offer which the thralls
eagerly accepted.
Drawing a whetstone from his bosom, Odin proceeded
to sharpen the nine scythes, skilfully giving them such
a keen edge that the thralls, delighted, begged that
they might have the stone. With good-humoured
acquiescence, Odin tossed the whetstone over the wall ;
but as the nine thralls simultaneously sprang forward
to catch it, they wounded one another with their keen
scythes. In anger at their respective carelessness, they
now began to fight, and did not pause until they were
all either mortally wounded or dead.
Quite undismayed by this tragedy, Odin continued
on his way, and shortly after came to the house of the
giant Baugi, a brother of Suttung, who received him
very hospitably. In the course of conversation, Baugi
informed him that he was greatly embarrassed, as it
was harvest time and all his workmen had just been
found dead in the hayfield.
Odin, who on this occasion had given his name as
Bolwerk (evil doer), promptly offered his services to
the giant, promising to accomplish as much work as
the nine thralls, and to labour diligently all the summer
in exchange for one single draught of Suttung's magic
mead when the busy season was ended. This bargain
was immediately concluded, and Baugi's new servant,
Bolwerk, worked incessantly all the summer long, more
than fulfilling his contract, and safely garnering all the
grain before the autumn rains began to fall. When
the first days of winter came, Bolwerk presented himself
before his master, claiming his reward. But Baugi
hesitated and demurred, saying he dared not openly ask
his brother Suttung for the draught of inspiration, but
would try to obtain it by guile. Together, Bolwerk
and Baugi then proceeded to the mountain where
c 97
MYTHS OF THE NORSEMEN
Gunlod dwelt, and as they could find no other mode of
entering the secret cave, Odin produced his trusty
auger, called Rati, and bade the giant bore with all his
might to make a hole through which he might crawl
into the interior.
Baugi silently obeyed, and after a few moments'
work withdrew the tool, saying that he had pierced
through the mountain, and that Odin would have
no difficulty in slipping through. But the god, mis
trusting this statement, merely blew into the hole, and
when the dust and chips came flying into his face, he
sternly bade Baugi resume his boring and not attempt
to deceive him again. The giant did as he was told,
and when he withdrew his tool again, Odin ascertained
that the hole was really finished. Changing himself
into a snake, he wriggled through with such remarkable
rapidity that he managed to elude the sharp auger,
which Baugi treacherously thrust into the hole after
him, intending to kill him.
" Rati's mouth I caused
To make a space,
And to gnaw the rock ;
Over and under me
Were the Jotun's ways :
Thus I my head did peril."
H&vamal (Thorpe's tr.).
The Rape of the Draught
Having reached the interior of the mountain, Odin
reassumed his usual godlike form and starry mantle,
and then presented himself in the stalactite-hung cave
before the beautiful Gunlod. He intended to win her
love as a means of inducing her to grant him a sip from
each of the vessels confided to her care.
Won by his passionate wooing, Gunlod consented to
become his wife, and after he had spent three whole
days with her in this retreat, she brought out the vessels
98
THE RAPE OF THE DRAUGHT
from their secret hiding-place, and told him he might
take a sip from each.
" And a draught obtained
Of the precious mead,
Drawn from Od-hroerir."
Odin's Rune-Song (Thorpe's tr.).
Odin made good use of this permission and drank
so deeply that he completely drained all three vessels.
Then, having obtained all that he wanted, he emerged
from the cave and, donning his eagle plumes, rose high
into the blue, and, after hovering for a moment over
the mountain top, winged his flight towards Asgard.
He was still far from the gods' realm when he
became aware of a pursuer, and, indeed, Suttung,
having also assumed the form of an eagle, was coming
rapidly after him with intent to compel him to surrender
the stolen mead. Odin therefore flew faster and faster,
straining every nerve to reach Asgard before the foe
should overtake him, and as he drew near the gods
anxiously watched the race.
Seeing that Odin would only with difficulty be able
to escape, the ^Esir hastily gathered all the combustible
materials they could find, and as he flew over the
ramparts of their dwelling, they set fire to the mass or
fuel, so that the flames, rising high, singed the wings
of Suttung, as he followed the god, and he fell into
the very midst of the fire, where he was burned to death.
As for Odin, he flew to where the gods had prepared
vessels for the stolen mead, and disgorged the draught
of inspiration in such breathless haste that a few drops
fell and were scattered over the earth. There they
became the portion of rhymesters and poetasters, the
gods reserving the main draught for their own con
sumption, and only occasionally vouchsafing a taste to
99
MYTHS OF THE NORSEMEN
some favoured mortal, who, immediately after, would
win world-wide renown by his inspired songs.
" Of a well-assumed form
I made good use :
Few things fail the wise ;
For Od-hroerir
Is now come up
To men's earthly dwellings."
Havamal (Thorpe's tr.).
As men and gods owed the priceless gift to Odin,
they were ever ready to express to him their gratitude,
and they not only called it by his name, but they
worshipped him as patron of eloquence, poetry, and
song, and of all scalds.
The God of Music
Although Odin had thus won the gift of poetry, he
seldom made use of it himself. It was reserved for
his son Bragi, the child of Gunlod, to become the god
of poetry and music, and to charm the world with his
songs.
" White-bearded bard, ag'd
Bragi, his gold harp
Sweeps — and yet softer
Stealeth the day."
Viking 1 'ales of the North (£. B. Anderson).
As soon as Bragi was born in the stalactite-hung cave
where Odin had won Gunlod's affections, the dwarfs
presented him with a magical golden harp, and, setting
him on one of their own vessels, they sent him out
into the wide world. As the boat gently passed out of
subterranean darkness, and floated over the threshold
of Nain, the realm of the dwarf of death, Bragi, the
fair and immaculate young god, who until then had
shown no signs of life, suddenly sat up, and, seizing
the golden harp beside him, he began to sing the
100
WORSHIP OF BRAGI
wondrous song of life, which rose at times to heaven,
and then sank down to the dread realm of Hel, goddess
of death.
" YggdrasiPs ash is
Of all trees most excellent,
And of all ships, Skidbladnir ;
Of the ^Esir, Odin,
And of horses, Sleipnir ;
Bifrost of bridges,
And of scalds, Bragi."
Lay ofGrimnir (Thorpe's fr.).
While he played the vessel was wafted gently over
sunlit waters, and soon touched the shore. Bragi then
proceeded on foot, threading his way through the bare
and silent forest, playing as he walked. At the sound
of his tender music the trees began to bud and bloom,
and the grass underfoot was gemmed with countless
flowers.
Here he met Idun, daughter of Ivald, the fair
goddess of immortal youth, whom the dwarfs allowed
to visit the earth from time to time, when, at her
approach, nature invariably assumed its loveliest and
gentlest aspect.
It was only to be expected that two such beings
should feel attracted to each other, and Bragi soon won
this fair goddess for his wife. Together they hastened
to Asgard, where both were warmly welcomed and where
Odin, after tracing runes on Bragi's tongue, decreed that
he should be the heavenly minstrel and composer of
songs in honour of the gods and of the heroes whom
he received in Valhalla.
Worship of Bragi
As Bragi was god of poetry, eloquence, and song,
the Northern races also called poetry by his name, and
scalds of either sex were frequently designated as Braga-
10 1
MYTHS OF THE NORSEMEN
men or Braga- women. Bragi was greatly honoured by
all the Northern races, and hence his health was always
drunk on solemn or festive occasions, but especially at
funeral feasts and at Yuletide celebrations.
When it was time to drink this toast, which was
served in cups shaped like a ship, and was called the
Bragaful, the sacred sign of the hammer was first made
over it. Then the new ruler or head of the family
solemnly pledged himself to some great deed of valour,
which he was bound to execute within the year, unless
he wished to be considered destitute of honour. Fol
lowing his example, all the guests were then wont to
make similar vows and declare what they would do ;
and as some of them, owing to previous potations,
talked rather too freely of their intentions on these
occasions, this custom seems to connect the god's name
with the vulgar but very expressive English verb " to
brag."
In art, Bragi is generally represented as an elderly
man, with long white hair and beard, and holding the
golden harp from which his fingers could draw such
magic strains.
102
CHAPTER VII: IDUN
The Apples of Youth
IDUN, the personification of spring or immortal
youth, who, according to some mythologists, had
no birth and was never to taste death, was warmly
welcomed by the gods when she made her appearance
in Asgard with Bragi. To further win their affections
she promised them a daily taste of the marvellous apples
which she bore in her casket, and which had the power
of conferring immortal youth and loveliness upon all
who partook of them.
" The golden apples
Out of her garden
Have yielded you a dower of youth,
Ate you them every day."
(Forman's tr.).
Thanks to this magic fruit, the Scandinavian gods,
who, because they sprang from a mixed race, were not
all immortal, warded off the approach of old age and
disease, and remained vigorous, beautiful, and young
through countless ages. These apples were therefore
considered very precious indeed, and Idun carefully
treasured them in her magic casket. No matter how
many she drew out, the same number always remained
for distribution at the feast of the gods, to whom alone
she vouchsafed a taste, although dwarfs and giants were
eager to obtain possession of the fruit.
" Bright Iduna, Maid immortal !
Standing at Valhalla's portal,
In her casket has rich store
Of rare apples gilded o'er;
Those rare apples, not of Earth,
Ageing ./Esir give fresh birth."
Valhalla (J. C. Jones).
MYTHS OF THE NORSEMEN
The Story of Thiassi
One day, Odin, Hoenir, and Loki started out upon
one of their usual excursions to earth, and, after wan
dering for a long while, they found themselves in a
deserted region, where they could discover no hospit
able dwelling. Weary and very hungry, the gods,
perceiving a herd of oxen, slew one of the beasts, and,
kindling a fire, they sat down beside it to rest while
waiting for their meat to cook.
To their surprise, however, in spite of the roaring
flames the carcass remained quite raw. Realising that
some magic must be at work, they looked about them
to discover what could hinder their cookery, when they
perceived an eagle perched upon a tree above them.
Seeing that he was an object of suspicion to the way
farers, the bird addressed them and admitted that he it
was who had prevented the fire from doing its accus
tomed work, but he offered to remove the spell if they
would give him as much food as he could eat. The
gods agreed to do this, whereupon the eagle, swooping
downward, fanned the flames with his huge wings, and
soon the meat was cooked. The eagle then made ready
to carry oflF three quarters of the ox as his share, b^t
this was too much for Loki, who seized a great stake
lying near at hand, and began to belabour the voracious
bird, forgetting that it was skilled in magic arts. To
his great dismay one end of the stake stuck fast to the
eagle's back, the other to his hands, and he found him
self dragged over stones and through briers, sometimes
through the air, his arms almost torn out of their
sockets. In vain he cried for mercy and implored the
eagle to let him go ; the bird flew on, until he promised
any ransom his captor might ask in exchange for his
release.
104
Loki and Thiassi
Dorothy Hardy
104
THE STORY OF THIASSI
The seeming eagle, who was the storm giant Thiassi,
at last agreed to release Loki upon one condition. He
made him promise upon the most solemn of oaths that
he would lure Idun out of Asgard, so that Thiassi
might obtain possession of her and of her magic fruit.
Released at last, Loki returned to Odin and Hoenir,
to whom, however, he was very careful not to confide
the condition upon which he had obtained his freedom;
and when they had returned to Asgard he began to
plan how he might entice Idun outside of the gods'
abode. A few days later, Bragi being absent on one of his
minstrel journeys, Loki sought Idun in the groves of
Brunnaker, where she had taken up her abode, and by
artfully describing some apples which grew at a short
distance, and which he mendaciously declared were
exactly like hers, he lured her away from Asgard with
a crystal dish full of fruit, which she intended to com
pare with that which he extolled. No sooner had Idun
left Asgard, however, than the deceiver Loki forsook
her, and ere she could return to the shelter of the
heavenly abode the storm giant Thiassi swept down
from the north on his eagle wings, and catching her up
in his cruel talons, he bore her swiftly away to his
barren and desolate home of Thrym-heim.
" Thrymheim the sixth is named,
Where Thiassi dwelt,
That all-powerful Jotun."
Lay ofGrimnir (Thorpe's fr.).
Isolated from her beloved companions, Idun pined,
grew pale and sad, but persistently refused to give
Thiassi the smallest bite of her magic fruit, which, as
he well knew, would make him beautiful and renew his
strength and youth.
105
MYTHS OF THE NORSEMEN
" All woes that fall
On Odin's hall
Can be traced to Loki base.
From out Valhalla's portal
'Twas he who pure Iduna lured, —
Whose casket fair
Held apples rare
That render gods immortal, —
And in Thiassi's tower immured."
Valhalla (J. C. Jones).
Time passed. The gods, thinking that Idun had
accompanied her husband and would soon return, at
first paid no heed to her departure, but little by little
the beneficent effect of the last feast of apples passed
away. They began to feel the approach of old age,
and saw their youth and beauty disappear ; so, becoming
alarmed, they began to search for the missing goddess.
Close investigation revealed the fact that she had
last been seen in Loki's company, and when Odin
sternly called him to account, he was forced to admit
that he had betrayed her into the storm-giant's
power.
" By his mocking, scornful mien,
Soon in Valhal it was seen
'Twas the traitor Loki's art
Which had led Idun apart
To gloomy tower
And Jotun power."
Valhalla (J. C. Jones).
The Return of Idun
The attitude of the gods now became very menacing,
and it was clear to Loki that if he did not devise means
to restore the goddess, and that soon, his life would be
in considerable danger.
He assured the indignant gods, therefore, that he
would leave no stone unturned in his efforts to secure
1 06
THE RETURN OF IDUN
the release of Idun, and, borrowing Freya's falcon
plumage, he flew off to Thrym-heim, where he found
Idun alone, sadly mourning her exile from Asgard and
her beloved Bragi. Changing the fair goddess into
a nut according to some accounts, or according to
others, into a swallow, Loki grasped her tightly
between his claws, and then rapidly retraced his way to
Asgard, hoping that he would reach the shelter of its
high walls ere Thiassi returned from a fishing excursion
in the Northern seas to which he had gone.
Meantime the gods had assembled on the ramparts of
the heavenly city, and they were watching for the return
of Loki with far more anxiety than they had felt for
Odin when he went in search of Od-hroerir. Remem
bering the success of their ruse on that occasion, they
had gathered great piles of fuel, which they were ready
to set on fire at any moment.
Suddenly they saw Loki coming, but descried in his
wake a great eagle. This was the giant Thiassi who
had suddenly returned to Thrym-heim and found that
his captive had been carried off by a falcon, in whom he
readily recognised one of the gods. Hastily donning
his eagle plumes he had given immediate chase and was
rapidly overtaking his prey. Loki redoubled his efforts
as he neared the walls of Asgard, and ere Thiassi over
took him he reached the goal and sank exhausted in the
midst of the gods. Not a moment was lost in setting
fire to the accumulated fuel, and as the pursuing Thiassi
passed over the walls in his turn, the flames and smoke
brought him to the ground crippled and half stunned,
an easy prey to the gods, who fell ruthlessly upon him
and slew him.
The .ZEsir were overjoyed at the recovery of Idun,
and they hastened to partake of the precious apples
which she had brought safely back. Feeling the return
107
MYTHS OF THE NORSEMEN
of their wonted strength and good looks with every
mouthful they ate, they good-naturedly declared that it
was no wonder if even the giants longed to taste the
apples of perpetual youth. They vowed therefore that
they would place Thiassi's eyes as a constellation in the
heavens, in order to soften any feeling of anger which
his kinsmen might experience upon learning that he had
been slain.
" Up I cast the eyes
Of Allvaldi's son
Into the heaven's serene :
They are signs the greatest
Of my deeds."
Lay ofHarbard (Thorpe's fr.).
The Goddess of Spring
The physical explanation of this myth is obvious.
Idun, the emblem of vegetation, is forcibly carried
away in autumn, when Bragi is absent and the singing
of the birds has ceased. The cold wintry wind, Thiassi,
detains her in the frozen, barren north, where she cannot
thrive, until Loki, the south wind, brings back the seed
or the swallow, which are both precursors of the return
ing spring. The youth, beauty, and strength conferred
by Idun are symbolical of Nature's resurrection in spring
after winter's sleep, when colour and vigour return to the
earth, which had grown wrinkled and grey.
Idun Falls to the Nether World
As the disappearance of Idun (vegetation) was a
yearly occurrence, we might expect to find other myths
dealing with the striking phenomenon, and there is
another favourite of the old scalds which, unfortunately,
has come down to us only in a fragmentary and very
incomplete form. According to this account, Idun was
once sitting upon the branches of the sacred ash Yggdra-
108
IDUN FALLS TO THE NETHER WORLD
sil when, growing suddenly faint, she loosed her hold
and dropped to the ground beneath, and down to the
lowest depths of Nifl-heim. There she lay, pale and
motionless, gazing with fixed and horror-struck eyes
upon the gruesome sights of Hel's realm, trembling
violently the while, like one overcome by penetrating
cold.
** In the dales dwells
The prescient Dis,
From YggdrasiPs
Ash sunk down,
Of alfen race,
Idun by name,
The youngest of Ivaldi's
Elder children.
She ill brooked
Her descent
Under the hoar tree's
Trunk confined.
She would not happy be
With Norvi's daughter,
Accustomed to a pleasanter
Abode at home."
Odin's Ravens' Song (Thorpe's tr.).
Seeing that she did not return, Odin bade Bragi,
Heimdall, and another of the gods go in search of her,
giving them a white wolfskin to envelop her in, so that
she should not suffer from the cold, and bidding them
make every effort to rouse her from the stupor which
his prescience told him had taken possession of her.
" A wolfs skin they gave her,
In which herself she clad."
Odin's Ravens' Song (Thorpe's tr.}.
Idun passively allowed the gods to wrap her in the
warm wolfskin, but she persistently refused to speak of
move, and from her strange manner her husband sadly
109
MYTHS OF THE NORSEMEN
suspected that she had had a vision of great ills. The
tears ran continuously down her pallid cheeks, and
Bragi, overcome by her unhappiness, at length bade
the other gods return to Asgard without him, vowing
that he would remain beside his wife until she was
ready to leave Hel's dismal realm. The sight of her
woe oppressed him so sorely that he had no heart for
his usual merry songs, and the strings of his harp were
mute while he remained in the underworld.
' That voice-like zephyr o'er flow'r meads creeping,
Like Bragi's music his harp strings sweeping."
F iking Tales of the North (R. B. Anderson).
In this myth Idun's fall from Yggdrasil is symbolical
of the autumnal falling of the leaves, which lie limp and
helpless on the cold bare ground until they are hidden
from sight under the snow, represented by the wolfskin,
which Odin, the sky, sends down to keep them warm ;
and the cessation of the birds1 songs is further typified
by Bragi's silent harp.
CHAPTER VIII: NIORD
A Hostage with the Gods
WE have already seen how the JEsir and Vanas
exchanged hostages after the terrible war
they had waged against each other, and that
while Hoenir, Odin's brother, went to live in Vana-
heim, Niord, with his two children, Frey and Freya,
definitely took up his abode in Asgard.
" In Vana-heim
Wise powers him created,
And to the gods a hostage gave."
Lay ofVafthrudnir (Thorpe's tr.).
As ruler of the winds, and of the sea near the shore,
Niftrd was given the palace of Noatun, near the sea
shore, where, we are told, he stilled the terrible tempests
stirred up by ^gir, god of the deep sea.
" Niord, the god of storms, whom fishers know;
Not born in Heaven — he was in Van-heim rear'd,
With men, but lives a hostage with the gods;
He knows each frith, and every rocky creek
Fringed with dark pines, and sands where sea-fowl scream."
Balder Dead (Matthew Arnola).
He also extended his special protection over commerce
and fishing, which two occupations could be pursued
with advantage only during the short summer months,
of which he was in a measure considered the personifi
cation.
The God of Summer
Niord is represented in art as a very handsome god,
in the prime of life, clad in a short green tunic, with a
crown of shells and seaweed upon his head, or a brown-
brimmed hat adorned with eagle or heron plumes. As
in
MYTHS OF THE NORSEMEN
personification of the summer, he was invoked to still
the raging storms which desolated the coasts during the
winter months. He was also implored to hasten the
vernal warmth and thereby extinguish the winter fires.
As agriculture was practised only during the summer
months, and principally along the fiords or sea inlets,
Niftrd was also invoked for favourable harvests, for he
was said to delight in prospering those who placed their
trust in him.
NiOrd's first wife, according to some authorities, was
his sister Nerthus, Mother Earth, who in Germany was
identified with Frigga, as we have seen, but in Scandin
avia was considered a separate divinity. Niord was, how
ever, obliged to part with her when summoned to Asgard,
where he occupied one of the twelve seats in the great
council hall, and was present at all the assemblies of the
gods, withdrawing to Noatun only when his services
were not required by the .flisir.
" N6atun is the eleventh ;
There Niord has
Himself a dwelling made,
Prince of men ;
Guiltless of sin,
He rules o'er the high-built fane."
Lay of Grimnir (Thorpe* s tr.).
In his home by the seashore, Ni5rd delighted in
watching the gulls fly to and fro, and in observing the
graceful movements of the swans, his favourite birds,
which were held sacred to him. He spent many an
hour, too, gazing at the gambols of the gentle seals,
which came to bask in the sunshine at his feet.
Skadi, Goddess of Winter
Shortly after Idun's return from Thrym-heim, and
Thiassi's death within the bounds of Asgard, the assem-
I 12
SKADI, GODDESS OF WINTER
bled gods were greatly surprised and dismayed to see
Skadi, the giant's daughter, appear one day in their
midst, to demand satisfaction for her father's death.
Although the daughter of an ugly old Hrim-thurs,
Skadi, the goddess of winter, was very beautiful indeed,
in her silvery armour, with her glittering spear, sharp-
pointed arrows, short white hunting dress, white fur
leggings, and broad snowshoes ; and the gods could not
but recognise the justice of her claim, wherefore they
offered the usual fine in atonement. Skadi, however,
was so angry that she at first refused this compromise,
and sternly demanded a life for a life, until Loki, wish
ing to appease her wrath, and thinking that if he could
only make her cold lips relax in a smile the rest would
be easy, began to play all manner of pranks. Fastening
a goat to himself by an invisible cord, he went through
a series of antics, which were reproduced by the goat ;
and the sight was so grotesque that all the gods fairly
shouted with merriment, and even Skadi was forced to
smile.
Taking advantage of this softened mood, the gods
pointed to the firmament where her father's eyes glowed
like radiant stars in the northern hemisphere. They
told her they had placed them there to show him all
honour, and finally added that she might select as
husband any of the gods present at the assembly,
providing she were content to judge of their attractions
by their naked feet.
Blindfolded, so that she could see only the feet of the
gods standing in a circle around her, Skadi looked about
her and her gaze fell upon a pair of beautifully formed
feet. She felt sure they must belong to Balder, the god
of light, whose bright face had charmed her, and she
designated their owner as her choice.
When the bandage was removed, however, she dis-
H i i ;
MYTHS OF THE NORSEMEN
covered to her chagrin that she had chosen Niord, to
whom her troth was plighted ; but notwithstanding her
disappointment, she spent a happy honeymoon in As-
gard, where ail seemed to delight in doing her honour.
After this, NiOrd took his bride home to Noatun, where
the monotonous sound of the waves, the shrieking of
the gulls, and the cries of the seals so disturbed Skadi's
slumbers that she finally declared it was quite impossible
for her to remain there any longer, and she implored
her husband to take her back to her native Thrym-heim.
" Sleep could I not
On my sea-strand couch,
For screams of the sea fowl.
There wakes me,
When from the wave he comes,
Every morning the mew."
Norse Mythology (R. B. Anderson).
Niord, anxious to please his new wife, consented to take
her to Thrym-heim and to dwell there with her nine
nights out of every twelve, providing she would spend the
remaining three with him at Noatun ; but when he
reached the mountain region, the soughing of the wind
in the pines, the thunder of the avalanches, the cracking
of the ice, the roar of the waterfalls, and the howling
of the wolves appeared to him as unbearable as the
sound of the sea had seemed to his wife, and he could
not but rejoice each time when his period of exile was
ended, and he found himself again at Noatun.
" Am weary of the mountains ;
Not long was I there,
Only nine nights ;
The howl of the wolves
Methought sounded ill
To the song of the swans."
None Mythology (R. B. Anderson).
THE PARTING OF NIORD AND SKADI
The Parting of Niord and Skadi
For some time, Niord and Skadi, who are the personi
fications of summer and winter, alternated thus, the
wife spending the three short summer months by the
sea, and he reluctantly remaining with her in Thrym-
heim during the nine long winter months. But, con
cluding at last that their tastes would never agree, they
decided to part for ever, and returned to their respective
homes, where each could follow the occupations which
custom had endeared to them.
" Thrym-heim it's called,
Where Thjasse dwelled,
That stream-mighty giant ;
But Skade now dwells,
Pure bride of the gods,
In her father's old mansion."
None Mythology (R. B. Anderson).
Skadi now resumed her wonted pastime of hunting,
leaving her realm again only to marry the semi-historical
Odin, to whom she bore a son called Saeming, the first
king of Norway, and the supposed founder of the royal
race which long ruled that country.
According to other accounts, however, Skadi even
tually married Uller, the winter-god. As Skadi was
a skilful marksman, she is represented with bow and
arrow, and, as goddess of the chase, she is generally
accompanied by one of the wolf-like Eskimo dogs so
common in the North. Skadi was invoked by hunters
and by winter travellers, whose sleighs she would guide
over the snow and ice, thus helping them to reach their
destination in safety.
Skadi's anger against the gods, who had slain her
father, the storm giant, is an emblem of the unbending
rigidity of the ice-enveloped earth, which, softened at
"5
MYTHS OF THE NORSEMEN
last by the frolicsome play of Loki (the heat lightning),
smiles, and permits the embrace of Niftrd (summer).
His love, however, cannot hold her for more than
three months of the year (typified in the myth by
nights), as she is always secretly longing for the wintry
storms and for her wonted activities among the moun
tains.
The Worship of Niord
Niftrd was supposed to bless the vessels passing in and
out of port, and his temples were situated by the sea
shore ; there oaths in his name were commonly sworn,
and his health was drunk at every banquet, where he
was invariably named with his son Frey.
As all aquatic plants were supposed to belong to him,
the marine sponge was known in the North as 'c NiOrd's
glove," a name which was retained until lately, when the
same plant has been popularly re-named the " Virgin's
hand."
116
CHAPTER IX: FREY
The God of Fairyland
FREY, or Fro, as he was called in Germany, was
the son of Niord and Nerthus, or of Niord and
Skadi, and was born in Vana-heim. He there
fore belonged to the race of the Vanas, the divinities of
water and air, but was warmly welcomed in Asgard
when he came thither as hostage with his father. As
it was customary among the Northern nations to bestow
some valuable gift upon a child when he cut his first
tooth, the jEsir gave the infant Frey the beautiful
realm of Alf-heim or Fairyland, the home of the
Light Elves.
"Alf-heim the gods to Frey
Gave in days of yore
For a tooth gift."
StemuntTs Edda (Thorpe's tr.}.
Here Frey, the god of the golden sunshine and the
warm summer showers, took up his abode, charmed
with the society of the elves and fairies, who implicitly
obeyed his every order, and at a sign from him flitted to
and fro, doing all the good in their power, for they
were pre-eminently beneficent spirits.
Frey also received from the gods a marvellous sword
(an emblem of the sunbeams), which had the power of
fighting successfully, and of its own accord, as soon as
it was drawn from its sheath. Frey wielded this princi
pally against the frost giants, whom he hated almost as
much as did Thor, and because he carried this glittering
weapon, he has sometimes been confounded with the
sword-god Tyr or Saxnot.
" With a short-shafted hammer fights conquering Thor ;
Frey's own sword but an ell long is made."
Viking Tales of the 'North (R. B. Anderson).
117
MYTHS OF THE NORSEMEN
The dwarfs from Svart-alfa-heim gave Frey the
golden-bristled boar Gullin-bursti (the golden-bristled),
a personification of the sun. The radiant bristles of this
animal were considered symbolical either of the solar
rays, of the golden grain, which at his bidding waved
over the harvest fields of Midgard, or of agriculture ;
for the boar (by tearing up the ground with his sharp
tusk) was supposed to have first taught mankind how
to plough.
" There was Frey, and sat
On the gold-bristled boar, who first, they say,
Plowed the brown earth, and made it green for Frey."
Lovers of Gudrun (WtUiam Morris).
Frey sometimes rode astride of this marvellous boar,
whose speed was very great, and at other times
harnessed him to his golden chariot, which was said to
contain the fruits and flowers which he lavishly scat
tered abroad over the face of the earth.
Frey was, moreover, the proud possessor not only
of the dauntless steed Blodug-hofi, which would dash
through fire and water at his command, but also of the
magic ship Skidbladnir, a personification of the clouds.
This vessel, sailing over land and sea, was always
wafted along by favourable winds, and was so elastic
that, while it could assume large enough proportions
to carry the gods, their steeds, and all their equipments,
it could also be folded up like a napkin and thrust into
a pocket.
u Ivaldi's sons
Went in days of old
Skidbladnir to form,
Of ships the best,
For the bright Frey,
Niord's benign son."
Lay of Grimnir (Thorpe's tr.).
118
r
Frey
Jacques Reich
118
THE WOOING OF GERDA
The Wooing of Gerda
It is related in one of the lays of the Edda that Frey
once ventured to ascend Odin's throne Hlidskialf, from
which exalted seat his gaze ranged over the wide earth.
Looking towards the frozen North, he saw a beautiful
young maiden enter the house of the frost giant Gymir,
and as she raised her hand to lift the latch her radiant
beauty illuminated sea and sky.
A moment later, this lovely creature, whose name
was Gerda, and who is considered as a personification
of the flashing Northern lights, vanished within her
father's house, and Frey pensively wended his way back
to Alfheim, his heart oppressed with longing to make
this fair maiden his wife. Being deeply in love, he
was melancholy and absent-minded in the extreme, and
began to behave so strangely that his father, Ni5rd, be
came greatly alarmed about his health, and bade his
favourite servant, Skirnir, discover the cause of this
sudden change. After much persuasion, Skirnir finally
won from Frey an account of his ascent of Hlidskialf,
and of the fair vision he had seen. He confessed his
love and also his utter despair, for as Gerda was the
daughter of Gymir and Angur-boda, and a relative of
the murdered giant Thiassi, he feared she would
never view his suit with favour.
" In Gymer's court I saw her move,
The maid who fires my breast with love ;
Her snow-white arms and bosom fair
Shone lovely, kindling sea and air.
Dear is she to my wishes, more
Than e'er was maid to youth before ;
But gods and elves, I wot it well,
Forbid that we together dwell."
Skirner's Lay (Herbert^ tr.).
Skirnir, however, replied consolingly that he could
119
MYTHS OF THE NORSEMEN
see no reason why his master should take a despondent
view of the case, and he offered to go and woo the
maiden in his name, providing Frey would lend him his
steed for the journey, and give him his glittering sword
for reward.
Overjoyed at the prospect of winning the beautiful
Gerda, Frey willingly handed Skirnir the flashing
sword, and gave him permission to use his horse.
But he quickly relapsed into the state of reverie
which had become usual with him since falling in
love, and thus he did not notice that Skirnir was still
hovering near him, nor did he perceive him cunningly
steal the reflection of his face from the surface of the
brook near which he was seated, and imprison it in his
drinking horn, with intent " to pour it out in Gerda's
cup, and by its beauty win the heart of the giantess for
the lord " for whom he was about to go a-wooing.
Provided with this portrait, with eleven golden apples,
and with the magic ring Draupnir, Skirnir now rode
off to J6tun-heim, to fulfil his embassy. As he came
near Gymir's dwelling he heard the loud and persistent
howling of his watch-dogs, which were personifications
of the wintry winds. A shepherd, guarding his flock
in the vicinity, told him, in answer to his inquiry,
that it would be impossible to approach the house, on
account of the flaming barrier which surrounded it ;
but Skirnir, knowing that Blodug-hofi would dash
through any fire, merely set spurs to his steed, and,
riding up unscathed to the giant's door, was soon
ushered into the presence of the lovely Gerda.
To induce the fair maiden to lend a favourable ear
to his master's proposals, Skirnir showed her the stolen
portrait, and proffered the golden apples and magic
ring, which, however, she haughtily refused to accept,
declaring that her father had gold enough and to spare.
120
THE WOOING OF GERDA
" I take not, I, that wondrous ring,
Though it from Balder's pile you bring
Gold lack not I, in Gymer's bower ;
Enough for me my father's dower."
Skirner>s Lay (Herbert's tr.).
Indignant at her scorn, Skirnir now threatened to
decapitate her with his magic sword, but as this did not
in the least frighten the maiden, and she calmly defied
him, he had recourse to magic arts. Cutting runes in
his stick, he told her that unless she yielded ere the spell
was ended, she would be condemned either to eternal
celibacy, or to marry some aged frost giant whom she
could never love.
Terrified into submission by the frightful description
of her cheerless future in case she persisted in her
refusal, Gerda finally consented to become Frey's wife,
and dismissed Skirnir, promising to meet her future
spouse on the ninth night, in the land of Buri, the
green grove, where she would dispel his sadness and
make him happy.
" Burn is hight the seat of love ;
•Nine nights elapsed, in that known grove
Shall brave Niorder's gallant boy
From Gerda take the kiss of joy."
Skirner's Lay (Herberts tr.).
Delighted with his success, Skirnir hurried back to
Alf-heim, where Frey came eagerly to learn the result
of his journey. When he learned that Gerda had con
sented to become his wife, his face grew radiant with
joy ; but when Skirnir informed him that he would
have to wait nine nights ere he could behold his
promised bride, he turned sadly away, declaring the
time would appear interminable.
121
MYTHS OF THE NORSEMEN
" Long is one night, and longer twain ;
But how for three endure my pain ?
A month of rapture sooner flies
Than half one night of wishful sighs."
Skirner*s Lay (Herbert's /r.).
In spite of this loverlike despondency, however, the
time of waiting came to an end, and Frey joyfully
hastened to the green grove, where, true to her appoint
ment, he found Gerda, and she became his happy wife,
and proudly sat upon his throne beside him.
" Frey to wife had Gerd ;
She was Gymir's daughter,
From Jotuns sprung/'
StemuntTs Edda (Thorpe's tr.).
According to some mythologists, Gerda is not a
personification of the aurora borealis, but of the earth,
which, hard, cold, and unyielding, resists the spring-
god's proffers of adornment and fruitfulness (the apples
and ring), defies the flashing sunbeams (Frey's sword),
and only consents to receive his kiss when it learns that
it will else be doomed to perpetual barrenness, or given
over entirely into the power of the giants (ice and snow).
The nine nights of waiting are typical of the nine winter
months, at the end of which the earth becomes the bride
of the sun, in the groves where the trees are budding
forth into leaf and blossom.
Frey and Gerda, we are told, became the parents of a
son called Fiolnir, whose birth consoled Gerda for the
loss of her brother Beli. The latter had attacked Frey
and had been slain by him, although the sun-god,
deprived of his matchless sword, had been obliged to
defend himself with a stag horn which he hastily
snatched from the wall of his dwelling.
Besides the faithful Skirnir, Frey had two other
122
THE HISTORICAL FREY
attendants, a married couple, Beyggvir and Beyla, the
personifications of mill refuse and manure, which two
ingredients, being used in agriculture for fertilising
purposes, were therefore considered Frey's faithful
servants, in spite of their unpleasant qualities.
The historical Frey
Snorro-Sturleson, in his "Heimskringla," or chronicle
of the ancient kings of Norway, state that Frey was an
historical personage who bore the name of Ingvi-Frey,
and ruled in Upsala after the death of the semi-historical
Odin and NiSrd. Under his rule the people enjoyed
such prosperity and peace that they declared their king
must be a god. They therefore began to invoke him
as such, carrying their enthusiastic admiration to such
lengths that when he died the priests, not daring to
reveal the fact, laid him in a great mound instead of
burning his body, as had been customary until then.
They then informed the people that Frey — whose name
was the Northern synonym for " master " — had " gone
into the mound," an expression which eventually
became the Northman's phrase for death.
Not until three years later did the people, who had
continued paying their taxes to the king by pouring gold,
silver, and copper coin into the mound through three
different openings, discover that Frey was dead. As
their peace and prosperity had remained undisturbed,
they decreed that his corpse should never be burned,
and they thus inaugurated the custom of mound-burial,
which in due time supplanted the funeral pyre in many
places. One of the three mounds near Gamla Upsala
still bears this god's name. His statues were placed in
the great temple there, and his name was duly mentioned
in all solemn oaths, of which the usual formula was, " So
help me Frey, Nio"rd, and the Almighty Asa " (Odin).
'23
MYTHS OF THE NORSEMEN
Worship of Frey
No weapons were ever admitted in Frey's temples,
the most celebrated of which were at Throndhjeim in
Norway, and at Thvera in Iceland. In these temples
oxen or horses were offered in sacrifice to him, a heavy
gold ring being dipped in the victim's blood ere the
above-mentioned oath was solemnly taken upon it.
Frey's statues, like those of all the other Northern
divinities, were roughly hewn blocks of wood, and the
last of these sacred images seems to have been destroyed
by Olaf the Saint, who, as we have seen, forcibly con
verted many of his subjects. Besides being god of
sunshine, fruitfulness, peace, and prosperity, Frey was
considered the patron of horses and horsemen, and the
deliverer of all captives.
" Frey is the best
Of all the chiefs
Among the gods.
He causes not tears
To maids or mothers :
His desire is to loosen the fetters
Of those enchained."
Norse Mythology (R. B. Anderson).
The Yule Feast
One month of every year, the Yule month, or Thor's
month, was considered sacred to Frey as well as to Thor,
and began on the longest night of the year, which bore
the name of Mother Night. This month was a time
of feasting and rejoicing, for it heralded the return of
the sun. The festival was called Yule (wheel) because
the sun was supposed to resemble a wheel rapidly
revolving across the sky. This resemblance gave rise
to a singular custom in England, Germany, and along
the banks of the Moselle. Until within late years, the
124
THE YULE FEAST
people were wont to assemble yearly upon a mountain,
to set fire to a huge wooden wheel, twined with straw,
which, all ablaze, was then sent rolling down the hill,
to plunge with a hiss into the water.
" Some others get a rotten Wheele, all worn and cast aside,
Which, covered round about with strawc and tow, they closely hide;
And caryed to some mountaines top, being all with fire light,
They hurle it down with violence, when darke appears the night ;
Resembling much the sunne, that from the Heavens down should fal,
A strange and monstrous sight it seemes, and fearful to them all ;
But they suppose their mischiefs are all likewise throwne to hell,
And that, from harmes and dangers now, in safetie here they dwell."
Naogeorgus.
All the Northern races considered the Yule feast the
greatest of the year, and were wont to celebrate it with
dancing, feasting, and drinking, each god being pledged
by name. The first Christian missionaries, perceiving the
extreme popularity of this feast, thought it best to en
courage drinking to the health of the Lord and his twelve
apostles when they first began to convert the Northern
heathens. In honour of Frey, boar's flesh was eaten on
this occasion. Crowned with laurel and rosemary, the
animal's head was brought into the banqueting-hall with
much ceremony — a custom long after observed, as the
following lines will show :
" Caput Apri defero
Reddens laudes Domino.
The boar's head in hand bring I,
With garlands gay and rosemary ;
I pray you all sing merrily,
Qui estis in convivio."
Queen's College Carol, Oxford.
The father of the family laid his hand on the sacred
dish, which was called " the boar of atonement,"
swearing he would be faithful to his family, and would
125
MYTHS OF THE NORSEMEN
fulfil all his obligations — an example which was
followed by all present, from the highest to the lowest.
This dish could be carved only by a man of unblemished
reputation and tried courage, for the boar's head was a
sacred emblem which was supposed to inspire every one
with fear. For that reason a boar's head was frequently
used as ornament for the helmets of Northern kings
and heroes whose bravery was unquestioned.
As Frey's name of Fro is phonetically the same as the
word used in German for gladness, he was considered
the patron of every joy, and was invariably invoked by
married couples who wished to live in harmony. Those
who succeeded in doing so for a certain length of time
were publicly rewarded by the gift of a piece of boar's
flesh, for which in later times, the English and Viennese
substituted a flitch of bacon or a ham.
" You shall swear, by custom of confession,
If ever you made nuptial transgression,
Be you either married man or wife :
If you have brawls or contentious strife ;
Or otherwise, at bed or at board,
Offended each other in deed or word ;
Or, since the parish clerk said Amen,
You wish'd yourselves unmarried again ;
Or, in a twelvemonth and a day
Repented not in thought any way,
But continued true in thought and desire,
As when you join'd hands in the quire.
If to these conditions, with all feare,
Of your own accord you will freely sweare,
A whole gammon of bacon you shall receive,
And bear it hence with love and good leave :
For this our custom at Dunmow well known —
Though the pleasure be ours, the bacon's your own."
Brand's Popular Antiquities.
At the village of Dunmow in Essex, the ancient
custom is still observed. In Vienna the ham or flitch
126
THE YULE FEAST
of bacon was hung over the city gate, whence the
successful candidate was expected to bring it down,
after he had satisfied the judges that he lived in peace
with his wife, but was not under petticoat rule. It is
said that in Vienna this ham remained for a long time
unclaimed until at last a worthy burgher presented him
self before the judges, bearing his wife's written affidavit
that they had been married twelve years and had never
disagreed — a statement which was confirmed by all
their neighbours. The judges, satisfied with the proofs
laid before them, told the candidate that the prize was
his, and that he only need climb the ladder placed
beneath it and bring it down. Rejoicing at having
secured such a fine ham, the man speedily mounted
the ladder ; but as he was about to reach for the prize
he noticed that the ham, exposed to the noonday sun,
was beginning to melt, and that a drop of fat threatened
to fall upon his Sunday coat. Hastily beating a retreat,
he pulled off his coat, jocosely remarking that his wife
would scold him roundly were he to stain it, a con
fession which made the bystanders roar with laughter,
and which cost him his ham.
Another Yuletide custom was the burning of a huge
log, which had to last through the night, otherwise it
was considered a very bad omen indeed. The charred
remains of this log were carefully collected, and trea
sured up for the purpose of setting fire to the log of
the following year.
" With the last yeeres brand
Light the new block, and
For good successe in his spending,
On your psaltries play,
That sweet luck may
Come while the log is a-tending."
Hesperidet (Her rick).
127
MYTHS OF THE NORSEMEN
This festival was so popular in Scandinavia, where it
was celebrated in January, that King Olaf, seeing how
dear it was to the Northern heart, transferred most of
its observances to Christmas day, thereby doing much
to reconcile the ignorant people to their change of
religion.
As god of peace and prosperity, Frey is supposed to
have reappeared upon earth many times, and to have
ruled the Swedes under the name of Ingvi-Frey, whence
his descendants were called Inglings. He also governed
the Danes under the name of Fridleef. In Denmark
he is said to have married the beautiful maiden Frey-
gerda, whom he had rescued from a dragon. By her
he had a son named Frodi, who, in due time, succeeded
him as king.
Frodi ruled Denmark in the days when there was
" peace throughout the world," that is say, just at
the time when Christ was born in Bethlehem of Judea ;
and because all his subjects lived in amity, he was
generally known as Peace Frodi.
How the Sea became salt
It is related that Frodi once received from Hengi-
kiaptr a pair of magic millstones, called Grotti, which
were so ponderous that none of his servants nor even
his strongest warriors could turn them. The king was
aware that the mill was enchanted and would grind
anything he wished, so he was very anxious indeed to
set it to work, and, during a visit to Sweden, he saw
and purchased as slaves the two giantesses Menia and
Fenia, whose powerful muscles and frames had attracted
his attention.
On his return home, Peace Frodi led his new servants
to the mill, and bade them turn the grindstones and
grind out gold, peace, and prosperity, and they im-
128
HOW THE SEA BECAME SALT
mediately fulfilled his wishes. Cheerfully the women
worked on, hour after hour, until the king's coffers
were overflowing with gold, and prosperity and peace
were rife throughout his land.
" Let us grind riches to Frothi !
Let us grind him, happy
In plenty of substance,
On our gladdening Quern."
Grotta-Savngr (Longfellow? s /r.).
But when Menia and Fenia would fain have rested
awhile, the king, whose greed had been excited, bade
them work on. In spite of their entreaties he forced
them to labour hour after hour, allowing them only as
much time to rest as was required for the singing of a
verse in a song, until exasperated by his cruelty, the
giantesses resolved at length to have revenge. One
night while Frodi slept they changed their song, and,
instead of prosperity and peace, they grimly began
to grind an armed host, whereby they induced the
Viking Mysinger to land with a large body of troops.
While the spell was working the Danes continued in
slumber, and thus they were completely surprised by
the Viking host, who slew them all.
" An army must come
Hither forthwith,
And burn the town
For the prince."
Grotta Savngr (Longfellow's /r.).
Mysinger took the magic millstones Grotti and the
two slaves and put them on board his vessel, bidding
the women grind salt, which was a very valuable staple
of commerce at that time. The women obeyed, and
their millstones went round, grinding salt in abundance ;
but the Viking, as cruel as Frodi, would give the poor
i 129
MYTHS OF THE NORSEMEN
women no rest, wherefore a heavy punishment overtook
him and his followers. Such an immense quantity of
salt was ground by the magic millstones that in the end
its weight sunk the ship and all on board.
The ponderous stones sank into the sea in the Pent-
land Firth, or off the north-western coast of Norway,
making a deep round hole, and the waters, rushing into
the vortex and gurgling in the holes in the centre of
the stones, produced the great whirlpool which is
known as the Maelstrom. As for the salt it soon
melted ; but such was the immense quantity ground by
the giantesses that it permeated all the waters of the
sea, which have ever since been very salt.
130
CHAPTER X : FREYA
The Goddess of Love
FREYA, the fair Northern goddess of beauty and
love, was the sister of Frey and the daughter of
NiOrd and Nerthus, or Skadi. She was the most
beautiful and best beloved of all the goddesses, and while
in Germany she was identified with Frigga, in Norway,
Sweden, Denmark, and Iceland she was considered a
separate divinity. Freya, having been born in Vana-
heim, was also known as Vanadis, the goddess of the
Vanas, or as Vanabride.
When she reached Asgard, the gods were so charmed
by her beauty and grace that they bestowed upon her
the realm of Folkvang and the great hall Sessrymnir
(the roomy-seated), where they assured her she could
easily accommodate all her guests.
" Folkvang 'tis called,
Where Freyja has right
To dispose of the hall-seats.
Every day of the slain
She chooses the half,
And leaves half to Odin."
Norse Mythology (R. B. Anderson].
Queen of the. Valkyrs
Although goddess of love, Freya was not soft and
pleasure-loving only, for the ancient Northern races
believed that she had very martial tastes, and that as
Valfreya she often led the Valkyrs down to the battle
fields, choosing and claiming one half the heroes slain.
She was therefore often represented with corselet and
helmet, shield and spear, the lower part of her body only
being clad in the usual flowing feminine garb.
Freya transported the chosen slain to Folkvang,
where they were duly entertained. There also she
MYTHS OF THE NORSEMEN
welcomed all pure maidens and faithful wives, that
they might enjoy the company of their lovers and
husbands after death. The joys of her abode were so
enticing to the heroic Northern women that they often
rushed into battle when their loved ones were slain,
hoping to meet with the same fate ; or they fell upon
their swords, or were voluntarily burned on the same
funeral pyre as the remains of their beloved.
As Freya was believed to lend a favourable ear to
lovers' prayers, she was often invoked by them, and it
was customary to compose in her honour love-songs,
which were sung on all festive occasions, her very name
in Germany being used as the verb " to woo."
Freya and Odur
Freya, the golden-haired and blue-eyed goddess, was
also, at times, considered as a personification of the
earth. As such she married Odur, a symbol of the
summer sun, whom she dearly loved, and by whom she
had two daughters, Hnoss and Gersemi. These maidens
were so beautiful that all things lovely and precious were
called by their names.
While Odur lingered contentedly at her side, Freya
was smiling and perfectly happy ; but, alas ! the god
was a rover at heart, and, wearying of his wife's com
pany, he suddenly left home and wandered far out into
the wide world. Freya, sad and forsaken, wept abun
dantly, and her tears fell upon the hard rocks, which
softened at their contact. We are told even that they
trickled down to the very centre of the stones, where
they were transformed to gold. Some tears fell into
the sea and were changed into translucent amber.
Weary of her widowed condition, and longing to
clasp her beloved in her arms once more, Freya finally
started out in search of him, passing through many
£ d
FREYA AND ODUR
lands, where she became known by different names,
such as Mardel, Horn, Gefn, Syr, Skialf, and Thrung,
inquiring of all she met whether her husband had passed
that way, and shedding everywhere so many tears that
gold is to be found in all parts of the earth.
" And Freya next came nigh, with golden tears ;
The loveliest Goddess she in Heaven, by all
Most honour'd after Frea, Odin's wife.
Her long ago the wandering Oder took
To mate, but left her to roam distant lands ;
Since then she seeks him, and weeps tears of gold.
Names hath she many ; Vanadis on earth
They call her, Freya is her name in Heaven."
Balder Dead (Matthew Arnold).
Far away in the sunny South, under the flowering
myrtle-trees, Freya found Odur at last, and her love
being restored to her, she was happy and smiling once
again, and as radiant as a bride. It is perhaps because
Freya found her husband beneath the flowering myrtle,
that Northern brides, to this day, wear myrtle in pre
ference to the conventional orange wreath of other
climes.
Hand in hand, Odur and Freya now gently wended
their way home once more, and in the light of their
happiness the grass grew green, the flowers bloomed,
and the birds sang, for all Nature sympathised as
heartily with Freya's joy as it had mourned with her
when she was in sorrow.
" Out of the morning land,
Over the snowdrifts,
Beautiful Freya came
Tripping to Scoring.
White were the moorlands,
And frozen before her ;
Green were the moorlands,
And blooming behind her.
Out of her gold locks
IS3
MYTHS OF THE NORSEMEN
Shaking the spring flowers,
Out of her garments
Shaking the south wind,
Around in the birches
Awaking the throstles,
And making chaste housewives all
Long for their heroes home,
Loving and love-giving,
Came she to Scoring."
The Longbeards' Saga (Charles Kingstey).
The prettiest plants and flowers in the North were
called Freya's hair or Freya's eye dew, while the butter
fly was called Freya's hen. This goddess was also sup
posed to have a special affection for the fairies, whom
she loved to watch dancing in the moonbeams, and for
whom she reserved her daintiest flowers and sweetest
honey. Odur, Freya's husband, besides being con
sidered a personification of the sun, was also regarded
as an emblem of passion, or of the intoxicating pleasures
of love ; so the ancients declared that it was no wonder
his wife could not be happy without him.
Freya's Necklace
Being goddess of beauty, Freya, naturally, was very
fond of the toilet, of glittering adornments, and of
precious jewels. One day, while she was in Svart-alfa-
heim, the underground kingdom, she saw four dwarfs
fashioning the most wonderful necklace she had ever
seen. Almost beside herself with longing to possess
this treasure, which was called Brisinga-men, and was
an emblem of the stars, or of the fruitfulness of the
earth, Freya implored the dwarfs to give it to her ; but
they obstinately refused to do so unless she would pro
mise to grant them her favour. Having secured the
necklace at this price, Freya hastened to put it on, and
its beauty so enhanced her charms that she wore it night
FREYA'S NECKLACE
and day, and only occasionally could be persuaded to
lend it to the other divinities. Thor, however, wore
this necklace when he personated Freya in Jotun-heim,
and Loki coveted and would have stolen it, had it not
been for the watchfulness of Heimdall.
Freya was also the proud possessor of a falcon garb,
or falcon plumes, which enabled the wearer to flit
through the air as a bird ; and this garment was so
invaluable that it was twice borrowed by Loki, and was
used by Freya herself when she went in search of the
missing Odur.
" Freya one day
Falcon wings took, and through space hied away ;
Northward and southward she sought her
Dearly-loved Odur."
Frithiof Saga, Tegner (Stephens'* tr.)
As Freya was also considered the goddess of fruitful-
ness, she was sometimes represented as riding about with
her brother Frey in the chariot drawn by the golden-
bristled boar, scattering, with lavish hands, fruits and
flowers to gladden the hearts of mankind. She had a
chariot of her own, however, in which she generally
travelled. This was drawn by cats, her favourite animals,
the emblems of caressing fondness and sensuality, or
the personifications of fecundity.
" Then came dark-bearded Niord, and after him
Frcyia, thin robed, about her ankles slim
The gray cats playing."
Lovers of Gudrun (William Morris).
Frey and Freya were held in such high honour
throughout the North that their names, in modified
forms, are still used for " master " and " mistress," and
one day of the week is called Freya's day, or Friday, by
the English-speaking race. Freya's temples were very
numerous indeed, and were long maintained by her
135
MYTHS OF THE NORSEMEN
votaries, the last, in Magdeburg, Germany, being
destroyed by order of Charlemagne.
Story of Ottar and Angantyr
The Northern people were wont to invoke Freya
not only for success in love, prosperity, and increase,
but also, at times, for aid and protection. This she
vouchsafed to all who served her truly, as appeared in
the story of Ottar and Angantyr, two men who, after
disputing for some time concerning their rights to a
certain piece of property, laid their quarrel before the
Thing. That popular assembly decreed that the man
who could prove that he had the longest line of noble
ancestors should be declared the winner, and a special
day was appointed to investigate the genealogy of each
claimant.
Ottar, unable to remember the names of more than
a few of his progenitors, offered sacrifices to Freya,
entreating her aid. The goddess graciously heard his
prayer, and appearing before him, she changed him into
a boar, and rode off upon his back to the dwelling of
the sorceress Hyndla, a most renowned witch. By
threats and entreaties, Freya compelled the old woman
to trace Ottar 's genealogy back to Odin, and to name
every individual in turn, with a synopsis of his achieve
ments. Then, fearing lest her votary's memory should
be unable to retain so many details, Freya further com
pelled Hyndla to brew a potion of remembrance, which
she gave him to drink.
" He shall drink
Delicious draughts.
All the gods I pray
To favour Ottar."
S*mun<?s Edda (Thorpe's tr.).
I36
WORSHIP OF FREYA
Thus prepared, Ottar presented himself before the
Thing on the appointed day, and glibly reciting his
pedigree, he named so many more ancestors than
Angantyr could recollect, that he was easily awarded
possession of the property he coveted.
" A duty 'tis to act
So that the young prince
His paternal heritage may have
After his kindred."
S&muntfs Edda (Thorpes tr.).
The Husbands of Freya
Freya was so beautiful that all the gods, giants, and
dwarfs longed for her love and in turn tried to secure
her as wife. But Freya scorned the ugly giants and
refused even Thrym, when urged to accept him by
Loki and Thor. She was not so obdurate where the
gods themselves were concerned, if the various mytho-
logists are to be believed, for as the personification of
the earth she is said to have wedded Odin (the sky),
Frey (the fruitful rain), Odur (the sunshine), &c., until
it seems as if she deserved the accusation hurled against
her by the arch-fiend Loki, of having loved and wedded
all the gods in turn.
Worship of Freya
It was customary on solemn occasions to drink Freya's
health with that of the other gods, and when Chris
tianity was introduced in the North this toast was trans
ferred to the Virgin or to St. Gertrude ; Freya herself,
like all the heathen divinities, was declared a demon or
witch, and banished to the mountain peaks of Norway,
Sweden, or Germany, where the Brocken is pointed out
as her special abode, and the general trysting-place of
her demon tram on Valpurgisnacht.
137
MYTHS OF THE NORSEMEN
CHORUS OF WITCHES.
" On to the Brocken the witches are flocking —
Merry meet — merry part — how they gallop and drive,
Yellow stubble and stalk are rocking,
And young green corn is merry alive,
With the shapes and shadows swimming by.
To the highest heights they fly,
Where Sir Urian sits on high —
Throughout and about,
With clamour and shout,
Drives the maddening rout,
Over stock, over stone ;
Shriek, laughter, and moan,
Before them are blown."
Goethe's Faust {Austens tr.).
As the swallow, cuckoo, and cat were held sacred to
Freya in heathen times, these creatures were supposed
to have demoniacal attributes, and to this day witches
are always depicted with coal-black cats beside them.
138
CHAPTER XI: ULLER
The God of Winter
ULLER, the winter-god, was the son of Sif, and
the stepson of Thor. His father, who is never
mentioned in the Northern sagas, must have
been one of the dreaded frost giants, for Uller loved the
cold and delighted in travelling over the country on his
broad snowshoes or glittering skates. This god also
delighted in the chase, and pursued his game through
the Northern forests, caring but little for ice and snow,
against which he was well protected by the thick furs in
which he was always clad.
As god of hunting and archery, he is represented
with a quiver full of arrows and a huge bow, and as the
yew furnishes the best wood for the manufacture of
these weapons, it is said to have been his favourite tree.
To have a supply of suitable wood ever at hand ready
for use, Uller took up his abode at Ydalir, the vale of
yews, where it was always very damp.
" Ydalir it is called,
Where Ullr has
Himself a dwelling made."
S*mun£s Edda (Thorpe's tr.).
As winter-god, Uller, or Oiler, as he was also called,
was considered second only to Odin, whose place he
usurped during his absence in the winter months of the
year. During this period he exercised full sway over
Asgard and Midgard, and even, according to some
authorities, took possession of Frigga, Odin's wife, as
related in the myth of Viii and Ve. But as Uller was
very parsimonious, and never bestowed any gifts upon
mankind, they gladly hailed the return of Odin, who
drove his supplanter away, forcing him to take refuge
139
MYTHS OF THE NORSEMEN
either in the frozen North or on the tops of the Alps.
Here, if we are to believe the poets, he had built a
summer house into which he retreated until, knowing
Odin had departed once more, he again dared appear in
the valleys.
Uller was also considered god of death, and was sup
posed to ride in the Wild Hunt, and at times even to
lead it. He is specially noted for his rapidity of motion,
and as the snowshoes used in Northern regions are
sometimes made of bone, and turned up in front like
the prow of a ship, it was commonly reported that Uller
had spoken magic runes over a piece of bone, changing
it into a vessel, which bore him over land or sea at
will.
As snowshoes are shaped like a shield, and as the ice
with which he yearly enveloped the earth acts as a shield
to protect it from harm during the winter, Uller was
surnamed the shield-god, and he was specially invoked
by all persons about to engage in a duel or in a des
perate fight.
In Christian times, his place in popular worship was
taken by St. Hubert, the hunter, who, also, was made
patron of the first month of the year, which began on
November 22, and was dedicated to him as the sun
passed through the constellation of Sagittarius, the
bowman.
In Anglo-Saxon, Uller was known as Vulder ; but in
some parts of Germany he was called Holler and con
sidered to be the husband of the fair goddess Holda,
whose fields he covered with a thick mantle of snow,
to make them more fruitful when the spring came.
By the Scandinavians, Uller was said to have married
Skadi, NiOrd's divorced wife, the female personification
of winter and cold, and their tastes were so congenial
that they lived in perfect harmony together.
140
WORSHIP OF ULLER
Worship of Ullcr
Numerous temples were dedicated to Uller in the
North, and on his altars, as well as on those of all the
other gods, lay a sacred ring upon which oaths were
sworn. This ring was said to have the power of shrink
ing so violently as to sever the finger of any premedi
tated perjurer. The people visited Uller's shrine,
especially during the months of November and De
cember, to entreat him to send a thick covering of
snow over their lands, as earnest of a good harvest ;
and as he was supposed to send out the glorious flashes
of the aurora borealis, which illumine the Northern sky
during its long night, he was considered nearly akin to
Balder, the personification of light.
According to other authorities, Uller was Balder's
special friend, principally because he too spent part of
the year in the dismal depths of Nifl-heim, with Hel,
the goddess of death. Uller was supposed to endure a
yearly banishment thither, during the summer months,
when he was forced to resign his sway over the earth to
Odin, the summer god, and there Balder came to join
him at Midsummer, the date of his disappearance from
Asgard, for then the days began to grow shorter, and
the rule of light (Balder) gradually yielded to the ever
encroaching power of darkness (Hodur).
141
CHAPTER XII: FORSETI
The God of Justice and Truth
SON of Balder, god of light, and of Nanna, goddess
of immaculate purity, Forseti was the wisest,
most eloquent, and most gentle of all the gods.
When his presence in Asgard became known, the gods
awarded him a seat in the council hall, decreed that he
should be patron of justice and righteousness, and gave
him as abode the radiant palace Giitnir. This dwelling
had a silver roof, supported on pillars of gold, and it
shone so brightly that it could be seen from a great
distance.
" Glitner is the tenth ;
It is on gold sustained,
And also with silver decked.
There Forseti dwells
Throughout all time,
And every strife allays."
SamuTKfs Edda (Thorpe's tr.).
Here, upon an exalted throne, Forseti, the lawgiver,
sat day after day, settling the differences of gods and
men, patiently listening to both sides of every question,
and finally pronouncing sentences so equitable that none
ever found fault with his decrees. Such were this god's
eloquence and power of persuasion that he always suc
ceeded in touching his hearers7 hearts, and never failed
to reconcile even the most bitter foes. All who left his
presence were thereafter sure to live in peace, for none
dared break a vow once made to him, lest they should
incur his just anger and be smitten immediately unto
death.
" Forsete, Haider's high-born son,
Hath heard mine oath ;
Strike dead, Forset', if e'er I'm won
To break my troth."
Viking Tales of the North (R. B. Mdenon}.
142
THE STORY OF HELIGOLAND
As god of justice and eternal law, Forseti was sup
posed to preside over every judicial assembly ; he was
invariably appealed to by all who were about to undergo
a trial, and it was said that he rarely failed to help the
deserving.
The Story of Heligoland
In order to facilitate the administration of justice
throughout their land it is related that the Frisians
commissioned twelve of their wisest men, the Asegeir,
or elders, to collect the laws of the various families and
tribes composing their nation, and to compile from them
a code which should be the basis of uniform laws. The
elders, having painstakingly finished their task of col
lecting this miscellaneous information, embarked upon
a small vessel, to seek some secluded spot where they
might conduct their deliberations in peace. But no
sooner had they pushed away from shore than a tempest
arose, which drove their vessel far out to sea, first on
this course and then on that, until they entirely lost
their bearings. In their distress the twelve jurists called
upon Forseti, begging him to help them to reach land
once again, and the prayer was scarcely ended when
they perceived, to their utter surprise, that the vessel
contained a thirteenth passenger.
Seizing the rudder, the newcomer silently brought
the vessel round, steering it towards the place where
the waves dashed highest, and in an incredibly short
space of time they came to an island, where the steers
man motioned them to disembark. In awestruck silence
the twelve men obeyed ; and their surprise was further
excited when they saw the stranger fling his battle-axe,
and a limpid spring gush forth from the spot on the
greensward where it fell. Imitating the stranger, all
drank of this water without a word ; then they sat
H3
MYTHS OF THE NORSEMEN
down in a circle, marvelling because the newcomer
resembled each one of them in some particular, but yet
was very different from any one of them in general
aspect and mien.
Suddenly the silence was broken, and the stranger
began to speak in low tones, which grew firmer and
louder as he proceeded to expound a code of laws which
combined all the good points of the various existing
regulations which the Asegeir had collected. His speech
being finished, the speaker vanished as suddenly and
mysteriously as he had appeared, and the twelve jurists,
recovering power of speech, simultaneously exclaimed
that Forseti himself had been among them, and had
delivered the code of laws by which the Frisians should
henceforth be judged. In commemoration of the god's
appearance they declared the island upon which they
stood to be holy, and they pronounced a solemn curse
upon any who might dare to desecrate its sanctity by
quarrel or bloodshed. Accordingly this island, known
as Forseti's land or Heligoland (holy land), was greatly
respected by all the Northern nations, and even the
boldest vikings refrained from raiding its shores, lest
they should suffer shipwreck or meet a shameful death
in punishment for their crime.
Solemn judicial assemblies were frequently held upon
this sacred isle, the jurists always drawing water and
drinking k in silence, in memory of Forseti's visit.
The waters of his spring were, moreover, considered to
be so holy that all who drank of them were held to be
sacred, and even the cattle who had tasted of them
might not be slain. As Forseti was said to hold his
assizes in spring, summer, and autumn, but never in
winter, it became customary, in all the Northern coun
tries, to dispense justice in those seasons, the people
declaring that it was only when the light shone clearly
144
THE STORY OF HELIGOLAND
in the heavens that right could become apparent to all,
and that it would be utterly impossible to render an
equitable verdict during the dark winter season. Forseti
is seldom mentioned except in connection with Balder.
He apparently had no share in the closing battle in
which all the other gods played such prominent parts.
'45
CHAPTER XIII : HEIMDALL
The Watchman of the Gods
IN the course of a walk along the sea-shore Odin
once beheld nine beautiful giantesses, the wave
maidens, Gialp, Greip, Egia, Augeia, Ulfrun, Aur-
giafa, Sindur, Atla, and larnsaxa, sound asleep on the
white sand. The god of the sky was so charmed with
these beautiful creatures that, as the Eddas relate, he
wedded all nine of them, and they combined, at the
same moment, to bring forth a son, who received the
name of Heimdall.
" Born was I of mothers nine,
Son I am of sisters nine."
S&mund's Edda (Thorfiis tr.).
The nine mothers proceeded to nourish their babe on
the strength of the earth, the moisture of the sea, and
the heat of the sun, which singular diet proved so
strengthening that the new god acquired his full growth
in a remarkably short space of time, and hastened to
join his father in Asgard. He found the gods proudly
contemplating the rainbow bridge BifrSst, which they
had just constructed out of fire, air, and water, the
three materials which can still plainly be seen in its
long arch, where glow the three primary colours : the
red representing the fire, the blue the air, and the
green the cool depths of the sea.
The Guardian of the Rainbow
This bridge connected heaven and earth, and ended
under the shade of the mighty world-tree Yggdrasil,
close beside the fountain where Mimir kept guard, and
the only drawback to prevent the complete enjoyment
of the glorious spectacle, was the fear lest the frost-
146
W x §
il !
1 = 1
THE GUARDIAN OF THE RAINBOW
giants should make their way over it and so gain
entrance into Asgard.
The gods had been debating the advisability of
appointing a trustworthy guardian, and they hailed the
new recruit as one well-fitted to fulfil the onerous
duties of the office.
Heimdall gladly undertook the responsibility and
henceforth, night and day, he kept vigilant watch over
the rainbow highway into Asgard.
" Bifrost i' th' east shone forth in brightest green ;
On its top, in snow-white sheen,
Heimdal at his post was seen."
Oehlenschldger (Pigotfs tr.).
To enable their watchman to- detect the approach of
any enemy from afar, the assembled gods bestowed
upon him senses so keen that he is said to have been
able to hear the grass grow on the hillside, and the
wool on the sheep's back ; to see one hundred miles
off as plainly by night as by day ; and with all this he
required less sleep than a bird.
" 'Mongst shivering giants wider known
Than him who sits unmoved on high,
The guard of heaven, with sleepless eye."
Lay ofSkimer (Herbert's tr.).
Heimdall was provided further with a flashing sword
and a marvellous trumpet, called Giallar-horn, which
the gods bade him blow whenever he saw their enemies
approach, declaring that its sound would rouse all
creatures in heaven, earth, and Nifl-heim. Its last
dread blast would announce the arrival of that day
when the final battle would be fought.
U7
MYTHS OF THE NORSEMEN
" To battle the gods are called
By the ancient
Gjallar-horn.
Loud blows Heimdall,
His sound is in the air."
Stfmund's Edda (Thorpe's tr.).
To keep this instrument, which was a symbol of the
crescent moon, ever at hand, Heimdall either hung it
on a branch of Yggdrasil above his head or sank it in
the waters of Mimir's well. In the latter it lay side
by side with Odin's eye, which was an emblem of the
moon at its full.
Heimdall's palace, called Himinbiorg, was situated
on the highest point of the bridge, and here the gods
often visited him to quaff the delicious mead which he
set before them.
" JTis Himminbjorg called
Where Heimdal, they say,
Hath dwelling and rule.
There the gods' warder drinks,
In peaceful old halls,
Gladsome the good mead."
Norse Mythology (R. B. Anderson).
Heimdall was always depicted in resplendent white
armour, and he was therefore called the bright god.
He was also known as the light, innocent, and graceful
god, all of which names he fully deserved, for he was
as good as he was beautiful, and all the gods loved him.
Connected on his mothers' side with the sea, he was
sometimes included with the Vanas ; and as the ancient
Northmen, especially the Icelanders, to whom the sur
rounding sea appeared the most important element,
fancied that all things had risen out of it, they attri
buted to him an all-embracing knowledge and imagined
him particularly wise.
148
11
LOKI AND FREYA
" Of ALs'ir the brightest —
He well foresaw
Like other Vanir."
S<emun<?s Edda (Thorpe's tr.).
Heimdall was further distinguished by his golden
teeth, which flashed when he smiled, and won for him
the surname of Gullintani (golden-toothed). He was
also the proud possessor of a swift, golden-maned steed
called Gull-top, which bore him to and fro over the
quivering rainbow bridge. This he crossed many times
a day, but particularly in the early morn, at which
time, as herald of the day, he bore the name of Heim-
dellinger.
" Early up Bi frost
Ran Ulfrun's son,
The mighty horn blower
Of Himinbiorg."
Edda (Thorpe's tr.).
Loki and Freya *
His extreme acuteness of hearing caused Heimdall
to be disturbed one night by the sound of soft, catlike
footsteps in the direction of Freya's palace, Folkvang.
Projecting his eagle gaze through the darkness, Heim
dall perceived that the sound was produced by Loki/
who, having stealthily entered the palace as a fly, had
approached Freya's bedside, and was trying to steal her
shining golden necklace, Brisinga-men, the emblem of
the fruitfulness of the earth.
Heimdall saw that the goddess was resting in her
sleep in such a way that no one could possibly un
clasp the necklace without awaking her. Loki stood
hesitatingly by the bedside for a few moments, and then
began rapidly to mutter the runes which enabled the
gods to change their form at will. As he did this,
149
MYTHS OF THE NORSEMEN
Heimdall saw him shrivel up until he was changed to
the size and form of a flea, when he crept under the bed
clothes and bit Freya's side, thus causing her to change
her position without being roused from sleep.
The clasp was now in view, and Loki, cautiously un
fastening it, secured the coveted treasure, and forthwith
proceeded to steal away with it. Heimdall immedi
ately started out in pursuit of the midnight thief, and
quickly overtaking him, he drew his sword from its
scabbard, with intent to cut off his head, when the god
transformed himself into a flickering blue flame. Quick
as thought, Heimdall changed himself into a cloud and
sent down a deluge of rain to quench the fire ; but Loki
as promptly altered his form to that of a huge polar
bear, and opened wide his jaws to swallow the water.
Heimdall, nothing daunted, then likewise assumed the
form of a bear, and attacked fiercely ; but the combat
threatening to end disastrously for Loki, the latter
changed himself into a seal, and, Heimdall imitating
him, a last struggle took place, which ended in Loki
being forced to give up the necklace, which was duly
restored to Freya.
In this myth, Loki is an emblem of drought, or of
the baleful effects of the too ardent heat of the sun,
which comes to rob the earth (Freya) of its most
cherished ornament: (Brisinga-men). Heimdall is a
personification of the gentle rain and dew, which after
struggling for a while with his foe, the drought, even
tually conquers him and forces him to relinquish his
prize.
HeimdalJ's Names
Heimdall has several other names, among which we
find those of Hallinskide and Irmin, for at times he
takes Odin's place and is identified with that god, as
150
THE STORY OF RIGER
well as with the other sword-gods, Er, Heru, Cheru and
Tyr, who are all noted for their shining weapons. He,
however, is most generally known as warder of the
rainbow, and god of heaven, and of the fruitful rains
and dews which bring refreshment to the earth.
Heimdall also shared with Bragi the honour of
welcoming heroes to Valhalla, and, under the name of
Riger, was considered the divine sire of the various
classes which compose the human race, as appears in
the following story :
The Story of Riger
" Sacred children,
Great and small,
Sons of Heimdall ! "
(Thorpe's tr.).
Heimdall left his place in Asgard one day to wander
upon the earth, as the gods were wont to do. He had
not gone far ere he came to a poor hut on the seashore,
where he found Ai (great grandfather) and Edda
(great grandmother), a poor but worthy couple, who
hospitably invited him to share their meagre meal of
porridge. Heimdall, who gave his name as Riger,
gladly accepted this invitation, and remained with the
couple three whole days, teaching them many things.
At the end of that time he left to resume his journey.
Some time after his visit, Edda bore a dark-skinned
thick-set boy, whom she called Thrall.
Thrall soon showed uncommon physical strength
and a great aptitude for all heavy work ; and when he
had grown up he took to wife Thyr, a heavily built
girl with sunburnt hands and flat feet, who, like her
husband, laboured early and late. Many children were
born to this couple and from them all the serfs or
thralls of the Northland were descended.
'Si
MYTHS OF THE NORSEMEN
"They had children
Lived and were happy ;
They laid fences,
Enriched the plow-land,
Tended swine,
Herded goats,
Dug peat."
Rigsmal (Du Chaillu s version].
After leaving the poor hut on the barren seacoast
Riger had pushed inland, where ere long he came to
cultivated fields and a thrifty farmhouse. Entering
this comfortable dwelling, he found Afi (grandfather)
and Amma (grandmother), who hospitably invited him
to sit down with them and share the plain but bountiful
fare which was prepared for their meal.
Riger accepted the invitation and he remained three
days with his hosts, imparting the while all manner of
useful knowledge to them. After his departure from
their house, Amma gave birth to a blue-eyed sturdy boy,
whom she called Karl. As he grew up he exhibited
great skill in agricultural pursuits, and in due course he
married a buxom and thrifty wife named Snor, who
bore him many children, from whom the race of
husbandmen is descended.
" He did grow
And thrive well ;
He broke oxen,
Made plows ;
Timbered houses,
Made barns,
Made carts,
And drove the plow."
Rigsmal (Du Chailltfs version).
Leaving the house of this second couple, Riger con
tinued his journey until he came to a hill, upon which
was perched a stately castle. Here he was received by
Jarl
Albert Edelfelt
152
THE STORY OF RIGER
Fadir (father) and Modir (mother), who, delicately
nurtured and luxuriously clad, received him cordially,
and set before him dainty meats and rich wines.
Riger tarried three days with this couple, after
wards returning to Himinbiorg to resume his post as
guardian of Asa-bridge ; and ere long the lady of the
castle bore a handsome, slenderly built little son, whom
she called Jarl. This child early showed a great taste
for the hunt and all manner of martial exercises, learned
to understand runes, and lived to do great deeds of
valour which made his name distinguished and added
glory to his race. Having attained manhood, Jarl
married Erna, an aristocratic, slender-waisted maiden,
who ruled his household wisely and bore him many
children, all destined to rule, the youngest of whom,
Konur, became the first king of Denmark. This myth
well illustrates the marked sense of class among the
Northern races.
" Up grew
The sons of Jarl ;
They brake horses,,
Bent shields,
Smoothed shafts,
Shook ash spears
But Kon, the young,
Knew runes,
Everlasting runes
And life runes."
Rigsma! (Du QhaiMs version).
353
CHAPTER XIV: HERMOD
The Nimble God
ANOTHER of Odin's sons was Hermod, his
special attendant, a bright and beautiful young
god, who was gifted with great rapidity of
motion and was therefore designated as the swift or
nimble god.
" But there was one, the first of all the gods
For speed, and Hermod was his name in Heaven ;
Most fleet he was."
Balder Dead (Matthew Arnold).
On account of this important attribute Hermod was
usually employed by the gods as messenger, and at a
mere sign from Odin he was always ready to speed to
any part of creation. As a special mark of favour,
Allfather gave him a magnificent corselet and helmet,
which he often donned when he prepared to take part
in war, and sometimes Odin entrusted to his care the
precious spear Gungnir, bidding him cast it over the
heads of combatants about to engage in battle, that
their ardour might be kindled into murderous fury.
" Let us Odin pray
Into our minds to enter ;
He gives and grants
Gold to the deserving.
He gave to Hermod
A helm and corselet."
S*muna°s Edda (Thorpe* s tr.).
Hermod delighted in battle, and was often called
" the valiant in battle," and confounded with the god
of the universe, Irmin. It is said that he sometimes
accompanied the Valkyrs on their ride to earth, and
HERMOD AND THE SOOTHSAYER
frequently escorted the warriors to Valhalla, wherefore
he was considered the leader of the heroic dead.
" To him spake Hermoder and Brage :
' We meet thee and greet thee from all,
To the gods thou art known by thy valour,
And they bid thee a guest to their hall/ "
Owen Meredith.
Hermod's distinctive attribute, besides his corselet and
helm, was a wand or staff called Gambantein, the
emblem of his office, which he carried with him wherever
he went.
Hermod and the Soothsayer
Once, oppressed by shadowy fears for the future, and
unable to obtain from the Norns satisfactory answers to
his questions, Odin bade Hermod don his armour and
saddle Sleipnir, which he alone, besides Odin, was
allowed to ride, and hasten off to the land of the Finns.
This people, who lived in the frozen regions of the pole,
besides being able to call up the cold storms which
swept down from the North, bringing much ice and
snow in their train, were supposed to have great occult
powers.
The most noted of these Finnish magicians was
Rossthiof (the horse thief) who was wont to entice
travellers into his realm by magic arts, that he might
rob and slay them ; and he had power to predict the
future, although he was always very reluctant to do so.
Hermod, " the swift,'* rode rapidly northward, with
directions to seek this Finn, and instead of his own
wand, he carried Odin's runic staff, which Allfather had
given him for the purpose of dispelling any obstacles
that Rossthiof might conjure up to hinder his advance.
In spite, therefore, of phantom-like monsters and of
'55
MYTHS OF THE NORSEMEN
invisible snares and pitfalls, Hermod was enabled safely
to reach the magician's abode, and upon the giant
attacking him, he was able to master him with ease, and
he bound him hand and foot, declaring that he would
not set him free until he promised to reveal all that
he wished to know.
Rossthiof, seeing that there was no hope of escape,
pledged himself to do as his captor wished, and upon
being set at liberty, he began forthwith to mutter
incantations, at the mere sound of which the sun hid
behind the clouds, the earth trembled and quivered,
and the storm winds howled like a pack of hungry
wolves.
Pointing to the horizon, the magician bade Hermod
look, and the swift god saw in the distance a great
stream of blood reddening the ground. While he
gazed wondering ly at this stream, a beautiful woman
suddenly appeared, and a moment later a little boy
stood beside her. To the god's amazement, this child
grew with such marvellous rapidity that he soon attained
his full growth, and Hermod further noticed that he
fiercely brandished a bow and arrows.
Rossthiof now began to explain the omens which his
art had conjured ,up, and he declared that the stream
of blood portended the murder of one of Odin's sons,
but that if the father of the gods should woo and win
Rinda, in the land of the Ruthenes (Russia), she would
bear him a son who would attain his full growth in a
few hours and would avenge his brother's death.
" Rind a son shall bear,
In the western halls :
He shall slay Odin's son,
When one night old."
Stemund's Edda (Thorpis tr.).
Hermod listened attentively to the words of Rossthiof
156
HERMOD AND THE SOOTHSAYER
and upon his return to Asgard he reported all he had
seen and heard to Odin, whose fears were confirmed and
who thus definitely ascertained that he was doomed to
lose a son by violent death. He consoled himself,
however, with the thought that another of his descend
ants would avenge the crime and thereby obtain the
satisfaction which a true Northman ever required.
CHAPTER XV: VIDAR
The Silent God
IT is related that Odin once loved the beautiful
giantess Grid, who dwelt in a cave in the desert,
and that, wooing her, he prevailed upon her to
become his wife. The offspring of this union between
Odin (mind) and Grid (matter) was Vidar, a son as
strong as he was taciturn, whom the ancients considered
a personification of the primaeval forest or of the im
perishable forces of Nature.
As the gods, through Heimdall, were intimately con
nected with the sea, they were also bound by close ties
to the forests and Nature in general through Vidar, sur-
named " the silent," who was destined to survive their
destruction and rule over a regenerated earth. This god
had his habitation in Landvidi (the wide land), a palace
decorated with green boughs and fresh flowers, situated
in the midst of an impenetrable primaeval forest where
reigned the deep silence and solitude which he loved.
" Grown over with shrubs
And with high grass
In Vidar's wide land."
Norse Mythology (R.B. Anderson).
This old Scandinavian conception of the silent Vidar
is indeed very grand and poetical, and was inspired by
the rugged Northern scenery. " Who has ever wan
dered through such forests, in a length of many miles,
in a boundless expanse, without a path, without a goal,
amid their monstrous shadows, their sacred gloom, with
out being filled with deep reverence for the sublime
greatness of Nature above all human agency, without
feeling the grandeur of the idea which forms the basis
of Vidar's essence ? "
158
THE NORN'S PROPHECY
Vidar's Shoe
Vidar is depicted as tall, well-made, and handsome,
clad in armour, girded with a broad-bladed sword, and
shod with a great iron or leather shoe. According to
some mythologists, he owed this peculiar footgear to his
mother Grid, who, knowing that he would be called upon
to fight against fire on the last day, designed it as a
protection against the fiery element, as her iron gauntlet
had shielded Thor in his encounter with Geirrod. But
other authorities state that this shoe was made of the
leather scraps which Northern cobblers had either given
or thrown away. As it was essential that the shoe should
be large and strong enough to resist the Fenris wolfs
sharp teeth at the last day, it was a matter of religious
observance among Northern shoemakers to give away as
many odds and ends of leather as possible.
The Norn's Prophecy
When Vidar joined his peers in Valhalla, they wel
comed him gaily, for they knew that his great strength
would serve them well in their time of need. After
they had lovingly regaled him with the golden mead,
Allfather bade him follow to the Urdar fountain, where
the Norns were ever busy weaving their web. Ques
tioned by Odin concerning his future and Vidar's des
tiny, the three sisters answered oracularly ; each utter
ing a sentence :
" Early begun"
" Further spun"
" One day done"
To these their mother, Wyrd, the primitive goddess
of fate, added : " With joy once more won." These
mysterious answers would have remained totally un
intelligible had the goddess not gone on to explain that
'59
MYTHS OF THE NORSEMEN
time progresses, that all must change, but that even if
the father fell in the last battle, his son Vidar would be
his avenger, and would live to rule over a regenerated
world, after having conquered all his enemies.
" There sits Odin's
Son on the horse's back ;
He will avenge his father."
Norse Mythology (R. B. Anderson).
As Wyrd spoke, the leaves of the world tree fluttered
as if agitated by a breeze, the eagle on its topmost
bough flapped its wings, and the serpent Nidhug for a
moment suspended its work of destruction at the roots
of the tree. Grid, joining the father and son, rejoiced
with Odin when she heard that their son was destined
to survive the older gods and to rule over the new
heaven and earth.
" There dwell Vidar and Vale
In the gods' holy seats,
When the fire of Surt is slaked."
Norse Mythology (R. B. Anderson).
Vidar, however, uttered not a word, but slowly
wended his way back to his palace Landvidi, in the
heart of the primaeval forest, and there, sitting upon his
throne, he pondered long about eternity, futurity, and
infinity. If he fathomed their secrets he never revealed
them, for the ancients averred that he was " as silent as
the [grave " — a sileface which indicated that no man
knows what awaits him in the life to come.
Vidar was not only a personification of the imperish
ability of Nature, but he was also a symbol of resurrec
tion and renewal, exhibiting the eternal truth that new
shoots and blossoms will spring forth to replace those
which have fallen into decay.
The shoe he wore was to be his defence against the
160
THE NORN'S PROPHECY
wolf Fenris, who, having destroyed Odin, would direct
his wrath against him, and open wide his terrible jaws
to devour him. But the old Northmen declared that
Vidar would brace the foot thus protected against the
monster's lower jaw, and, seizing the upper, would
struggle with him until he had rent him in twain.
As one shoe only is mentioned in the Vidar myths,
some mythologists suppose that he had but one leg,
and was the personification of a waterspout, which
would rise suddenly on the last day to quench the
wild fire personified by the terrible wolf Fenris.
161
CHAPTER XVI:VAU
The Wooing of Rinda
BILLING, king of the Ruthenes, was sorely dis
mayed when he heard that a great force was
about to invade his kingdom, for he was too
old to fight as of yore, and his only child, a daughter
named Rinda, although she was of marriageable age,
obstinately refused to choose a husband from among
her many suitors, and thus give her father the help
which he so sadly needed.
While Billing was musing disconsolately in his hall,
a stranger suddenly entered his palace. Looking up,
the king beheld a middle-aged man wrapped in a wide
cloak, with a broad-brimmed hat drawn down over
his forehead to conceal the fact that he had but one
eye. The stranger courteously enquired the cause of
his evident depression, and as there was that in his
bearing that compelled confidence, the king told him
all, and at the end of the relation he volunteered to
command the army of the Ruthenes against their foe.
His services being joyfully accepted, it was not long
ere Odin — for it was he — won a signal victory, and,
returning in triumph, he asked permission to woo the
king's daughter Rinda for his wife. Despite the suitor's
advancing years, Billing hoped that his daughter would
lend a favourable ear to a wooer who appeared to be
very distinguished, and he immediately signified his
consent. So Odin, still unknown, presented himself
before the princess, but she scornfully rejected his pro
posal, and rudely boxed his ears when he attempted to
kiss her.
Forced to withdraw, Odin nevertheless did not re
linquish his purpose to make Rinda his wife, for he
knew, thanks to Rossthiof's prophecy, that none but she
16*
THE WOOING OF RINDA
could bring forth the destined avenger of his murdered
son. His next step, therefore, was to assume the form
of a smith, in which guise he came back to Billing's hall,
and fashioning costly ornaments of silver and gold, he so
artfully multiplied these precious trinkets that the king
joyfully acquiesced when he inquired whether he might
pay his addresses to the princess. The smith, Rosterus
as he announced himself, was, however, as unceremoni
ously dismissed by Rinda as the successful general had
been ; but although his ear once again tingled with the
force of her blow, he was more determined than ever
to make her his wife.
The next time Odin presented himself before the
capricious damsel, he was disguised as a dashing
warrior, for, thought he, a young soldier might per
chance touch the maiden's heart ; but when he again
attempted to kiss her, she pushed him back so suddenly
that he stumbled and fell upon one knee.
" Many a fair maiden
When rightly known,
Towards men is fickle;
That I experienced,
When that discreet maiden I
Strove to win ;
Contumely of every kind
That wily girl
Heaped upon me ;
Nor of that damsel gained I aught."
StemunJs Edda (Thorpe1 s fr.).
This third insult so enraged Odin that he drew his
magic rune stick out of his breast, pointed it at Rinda,
and uttered such a terrible spell that she fell back into
the arms of her attendants rigid and apparently lifeless.
When the princess came to life again, her suitor had
disappeared, but the king discovered with great dismay
163
MYTHS OF THE NORSEMEN
that she had entirely lost her senses and was melancholy
mad. In vain all the physicians were summoned and
all their simples tried ; the maiden remained passive
and sad, and her distracted father had well-nigh aban
doned hope when an old woman, who announced her
self as Vecha, or Vak, appeared and offered to under
take the cure of the princess. The seeming old woman,
who was Odin in disguise, first prescribed a foot-bath
for the patient ; but as this did not appear to have any
very marked effect, she proposed to try a more drastic
treatment. For this, Vecha declared, the patient must
be entrusted to her exclusive care, securely bound so
that she could not offer the least resistance. Billing,
anxious to save his child, was ready to assent to any
thing ; and having thus gained full power over Rinda,
Odin compelled her to wed him, releasing her from
bonds and spell only when she had faithfully promised
to be his wife.
The Birth of Vali
The prophecy of Rossthiof was now fulfilled, for
Rinda duly bore a son named Vali (Ali, Bous, or
Beav), a personification of the lengthening days, who
grew with such marvellous rapidity that in the course
of a single day he attained his full stature. Without
waiting even to wash his face or comb his hair, this
young god hastened to Asgard, bow and arrow in
hand, to avenge the death of Balder upon his murderer,
Hodur, the blind god of darkness.
" But, see ! thj avenger, Vali, come,
Sprung from the west, in Rinda's womb,
True son of Odin ! one day's birth !
He shall not stop nor stay on earth
His locks to comb, his hands to lave,
His frame to rest, should rest it crave,
I64
WORSHIP OF VALI
Until his mission be complete,
And Raider's death find vengeance meet."
Valhalla (J. C. Jones}.
In this myth, Rinda, a personification of the hard-
frozen rind of the earth, resists the warm wooing of
the sun, Odin, who vainly points out that spring is the
time for warlike exploits, and offers the adornments of
golden summer. She only yields when, after a shower
(the footbath), a thaw sets in. Conquered then by the
sun's irresistible might, the earth yields to his embrace,
is freed from the spell (ice) which made her hard and
cold, and brings forth Vali the nourisher, or Bous the
peasant, who emerges from his dark hut when the
pleasant days have come. The slaying of Hodur by
Vali is therefore emblematical of " the breaking forth
of new light after wintry darkness.'1
Vali, who ranked as one of the twelve deities occupy
ing seats in the great hall of Glads-heim, shared with his
father the dwelling called Valaskialf, and was destined,
even before birth, to survive the last battle and twilight
of the gods, and to reign with Vidar over the regenerated
earth.
Worship of Vali
Vali is god of eternal light, as Vidar is of imperish
able matter ; and as beams of light were often called
arrows, he is always represented and worshipped as an
archer. For that reason his month in Norwegian calen
dars is designated by the sign of the bow, and is called
Lios-beri, the light-bringing. As it falls between the
middle of January and of February, the early Christians
dedicated this month to St. Valentine, who was also a
skilful archer, and was said, like Vali, to be the harbinger
of brighter days, the awakener of tender sentiments, and
the patron of all lovers.
165
CHAPTER XVII : THE NORNS
The Three Fates
THE Northern goddesses of fate, who were called
Norns, were in nowise subject to the other
gods, who might neither question nor influence
their decrees. They were three sisters, probably descen
dants of the giant Norvi, from whom sprang Nott
(night). As soon as the Golden Age was ended, and
sin began to steal even into the heavenly homes of
Asgard, the Norns made their appearance under the
great ash Yggdrasil, and took up their abode near the
Urdar fountain. According to some mythologists,
their mission was to warn the gods of future evil, to
bid them make good use of the present, and to teach
them wholesome lessons from the past.
These three sisters, whose names were Urd, Verdandi,
and Skuld, were personifications of the past, present,
and future. Their principal occupations were to weave
the web of fate ; to sprinkle daily the sacred tree with
water from the Urdar fountain, and to put fresh clay
around its roots, that it might remain fresh and ever
green.
" Thence come the maids
Who much do know ;
Three from the hall
Beneath the tree ;
One they named Was,
And Being next,
The third Shall be."
The Voluspa (Render sorts /;-.).
Some authorities further state that the Norns kept
watch over the golden apples which hung on the
branches of the tree of life, experience, and knowledge,
allowing none but Idun to pick the fruit, which was that
with which the gods renewed their youth.
1 66
The Norns
C. Ehrenberg
By Permission of the Berlin Photographic Co., 133 New Bond St., W.
1 66
THE NORNS' WEB
The Norns also fed and tenderly cared for two swans
which swam over the mirror-like surface of the Urdar
fountain, and from this pair of birds all the swans on
earth are supposed to be descended. At times, it is
said, the Norns clothed themselves with swan plumage
to visit the earth, or sported like mermaids along the
coast and in various lakes and rivers, appearing to
mortals, from time to time, to foretell the future or
give them sage advice.
The Norns' Web
The Norns sometimes wove webs so large that while
one of the weavers stood on a high mountain in the
extreme east, another waded far out into the western
sea. The threads of their woof resembled cords, and
varied greatly in hue, according to the nature of the
events about to occur, and a black thread, tending from
north to south, was invariably considered an omen of
death. As these sisters flashed the shuttle to and fro,
they chanted a solemn song. They did not seem to
weave according to their own wishes, but blindly, as if
reluctantly executing the wishes of Orlog, the eternal
law of the universe, an older and superior power, who
apparently had neither beginning nor end.
Two of the Norns, Urd and Verdandi, were con
sidered to be very beneficent indeed, while the third, it
is said, relentlessly undid their work, and often, when
nearly finished, tore it angrily to shreds, scattering the
remnants to the winds of heaven. As personifications
of time, the Norns were represented as sisters of different
ages and characters, Urd (Wurd, weird) appearing very
old and decrepit, continually looking backward, as if
absorbed in contemplating past events and people ; Ver
dandi, the second sister, young, active, and fearless,
looked straight before her, while Skuld, the type of the
167
MYTHS OF THE NORSEMEN
future, was generally represented as closely veiled, with
head turned in the direction opposite to where Urd was
gazing, and holding a book or scroll which had not yet
been opened or unrolled.
These Norns were visited daily by the gods, who
loved to consult them ; and even Odin himself frequently
rode down to the Urdar fountain to bespeak their aid,
for they generally answered his questions, maintaining
silence only about his own fate and that of his fellow
gods.
" Rode he long and rode he fast.
First beneath the great Life Tree,
At the sacred Spring sought he
Urdar, Norna of the Past;
But her backward seeing eye
Could no knowledge now supply.
Across Verdandi's page there fell
Dark shades that ever woes foretell ;
The shadows which 'round Asgard hung
Their baleful darkness o'er it flung ;
The secret was not written there
Might save Valhal, the pure and fair.
Last youngest of the sisters three,
Skuld, Norna of Futurity,
Implored to speak, stood silent by, —
Averted was her tearful eye."
Valhalla (J. C. Jones).
Other Guardian Spirits
Besides the three principal Norns there were many
others, far less important, who seem to have been the
guardian spirits of mankind, to whom they frequently
appeared, lavishing all manner of gifts upon their
favourites, and seldom failing to be present at births,
marriages, and deaths.
" Oh, manifold is their kindred, and who shall tell them all ?
There are they that rule o'er men folk, and the stars that rise and
fall."
Sigurd the Vohung (IVilliam Morris).
Jt68
THE STORY OF NORNAGESTA
The Story of Nornagesta
On one occasion the three sisters visited Denmark,
and entered the dwelling of a nobleman as his first
child came into the world. Entering the apartment
where the mother lay, the first Norn promised that the
child should be handsome and brave, and the second
that he should be prosperous and a great scald — predic
tions which filled the parents' hearts with joy. Mean
time news of what was taking place had gone abroad,
and the neighbours came thronging the apartment to
such a degree that the pressure of the curious crowd
caused the third Norn to be pushed rudely from her
chair.
Angry at this insult, Skuld proudly rose and declared
that her sister's gifts should be of no avail, since she
would decree that the child should live only as long
as the taper then burning near the bedside. These
ominous words filled the mother's heart with terror,
and she tremblingly clasped her babe closer to her breast,
for the taper was nearly burned out and its extinction
could not be very long delayed. The eldest Norn,
however, had no intention of seeing her prediction thus
set at naught ; but as she could not force her sister to
retract her words, she quickly seized the taper, put out
the light, and giving the smoking stump to the child's
mother, bade her carefully treasure it, and never light
it again until her son was weary of life.
" In the mansion it was night :
The Norns came,
Who should the prince's
Life determine."
Edda (Thorpe's tr.).
The boy was named Nornagesta, in honour of the
Norns, and grew up to be as beautiful, brave, and
169
MYTHS OF THE NORSEMEN
talented as any mother could wish. When he was old
enough to comprehend the gravity of the trust his
mother told him the story of the Norns' visit, and
placed in his hands the candle end, which he treasured
for many a year, placing it for safe-keeping inside
the frame of his harp. When his parents were dead,
Nornagesta wandered from place to place, taking part
and distinguishing himself in every battle, singing his
heroic lays wherever he went. As he was of an enthu
siastic and poetic temperament, he did not soon weary
of life, and while other heroes grew wrinkled and old,
he remained young at heart and vigorous in frame.
He therefore witnessed the stirring deeds of the heroic
ages, was the boon companion of the ancient warriors,
and after living three hundred years, saw the belief in
the old heathen gods gradually supplanted by the
teachings of Christian missionaries. Finally Nornagesta
came to the court of King Olaf Tryggvesson, who,
according to his usual custom, converted him almost
by force, and compelled him to receive baptism. Then,
wishing to convince his people that the time for
superstition was past, the king forced the aged scald
to produce and light the taper which he had so care
fully guarded for more than three centuries.
In spite of his recent conversion, Nornagesta
anxiously watched the flame as it flickered, and when,
finally, it went out, he sank lifeless to the ground, thus
proving that in spite of the baptism just received, he
still believed in the prediction of the Norns.
In the middle ages, and even later, the Norns figure
in many a story or myth, appearing as fairies or witches,
as, for instance, in the tale of " the Sleeping Beauty,"
and Shakespeare's tragedy of Macbeth.
" ist Witch. When shall we three meet again,
In thunder, lightning, or in rain I
170
to -o
IJ
THE VALA
ind Witch. When the hurlyburly's done,
When the battle's lost and won :
yd Witch. That will be ere the set of sun."
Macbeth (Shakespeare).
The Vala
Sometimes the Norns bore the name of Vala, or
prophetesses, for they had the power of divination — a
power which was held in great honour by all the
Northern races, who believed that it was restricted to
the female sex. The predictions of the Vala were never
questioned, and it is said that the Roman general
Drusus was so terrified by the appearance of Veleda,
one of these prophetesses, who warned him not to
cross the Elbe, that he actually beat a retreat. She
foretold his approaching death, which indeed happened
shortly after through a fall from his steed.
These prophetesses, who were also known as Idises,
Discs, or Hagedises, officiated at the forest shrines and
in the sacred groves, and always accompanied invading
armies. Riding ahead, or in the midst of the host, they
would vehemently urge the warriors on to victory, and
when the battle was over they would often cut the
bloody-eagle upon the bodies of the captives. The blood
was collected into great tubs, wherein the Discs plunged
their naked arms up to the shoulders, previous to join
ing in the wild dance with which the ceremony ended.
It is not to be wondered at that these women were
greatly feared. Sacrifices were offered to propitiate
them, and it was only in later times that they were
degraded to the rank of witches, and sent to join the
demon host on the Brocken, or Blocksberg, on Valpur-
gisnacht.
Besides the Norns or Discs, who were also regarded
as protective deities, the Northmen ascribed to each
human being a guardian spirit named Fylgie, which
171
MYTHS OF THE NORSEMEN
attended him through life, either in human or brute
shape, and was invisible except at the moment of death
by all except the initiated few.
The allegorical meaning of the Norns and of their
web of fate is too patent to need explanation ; still
some mythologists have made them demons of the air,
and state that their web was the woof of clouds, and
that the bands of mists which they strung from rock to
tree, and from mountain to mountain, were ruthlessly
torn apart by the suddenly rising wind. Some authori
ties, moreover, declare that Skuld, the third Norn, was
at times a Valkyr, and at others personated the god
dess of death, the terrible Hel.
172
CHAPTER XVIII: THE VALKYRS
The Battle Maidens
ODIN'S special attendants, the Valkyrs, or battle
maidens, were either his daughters, like Brun
hild, or the offspring of mortal kings, maidens
who were privileged to remain immortal and invulner
able as long as they implicitly obeyed the god and
remained virgins. They and their steeds were the
personification of the clouds, their glittering weapons
being the lightning flashes. The ancients imagined that
they swept down to earth at Valfather's command, to
choose among the slain in battle heroes worthy to taste
the joys of Valhalla, and brave enough to lend aid to
the gods when the great battle should be fought.
" There through some battlefield, where men fall fast,
Their horses fetlock-deep in blood, they ride,
And pick the bravest warriors out for death,
Whom they bring back with them at night to Heaven
To glad the gods and feast in Odin's hall."
Balder Dead (Matthew Arnold).
These maidens were pictured as young and beau
tiful, with dazzling white arms and flowing golden
hair. They wore helmets of silver or gold, and blood-
red corselets, and with spears and shields glittering,
they boldly charged through the fray on their mettle
some white steeds. These horses galloped through
the realms of air and over the quivering BifrSst, bearing
not only their fair riders, but the heroes slain, who
after having received the Valkyrs' kiss of death, were
thus immediately transported to Valhalla.
The Cloud Steeds
As the Valkyrs' steeds were personifications of the
clouds, it was natural to fancy that the hoar frost and
'73
MYTHS OF THE NORSEMEN
dew dropped down upon earth from their glittering
manes as they rapidly dashed to and fro through the
air. They were therefore held in high honour and
regard, for the people ascribed to their beneficent in
fluence much of the fruitfulness of the earth, the sweet
ness of dale and mountain-slope, the glory of the pines,
and the nourishment of the meadow-land.
Choosers of the Slain
The mission of the Valkyrs was not only to battle
fields upon earth, but they often rode over the sea,
snatching the dying Vikings from their sinking dragon-
ships. Sometimes they stood upon the strand to beckon
them thither, an infallible warning that the coming
struggle would be their last, and one which every
Northland hero received with joy.
" Slowly they moved to the billow side ;
And the forms, as they grew more clear,
Seem'd each on a tall pale steed to ride,
And a shadowy crest to rear,
And to beckon with faint hand
From the dark and rocky strand,
And to point a gleaming spear.
" Then a stillness on his spirit fell,
Before th' unearthly train ;
For he knew Valhalla's daughters well,
The chooser of the slain ! "
Valkyriur Song (Mrs. Hemans).
Their Numbers and Duties
The numbers of the Valkyrs differ greatly according
to various mythologists, ranging from three to sixteen,
most authorities, however, naming only nine. The
Valkyrs were considered as divinities of the air ; they
were also called Norns, or wish maidens. It was said
that Freya and Skuld led them on to the fray.
'74
The Swan Maiden
Gertrude Demain Hammond, R.I.
WAYLAND AND THE VALKYRS
" She saw Valkyries
Come from afar,
Ready to ride
To the tribes of god ;
Skuld held the shield,
Skaugul came next,
Gunnr, Hildr, Gaundul,
And Geir-skaugul.
Thus now are told
The Warrior's Norns."
StemuTHPs Edda (Henderson's tr.).
The Valkyrs, as we have seen, had important duties
in Valhalla, when, their bloody weapons laid aside, they
poured out the heavenly mead for the Einheriar. This
beverage delighted the souls of the new-comers, and
they welcomed the fair maidens as warmly as when
they had first seen them on the battlefield and realised
that they had come to transport them where they fain
would be.
" In the shade now tall forms are advancing,
And their wan hands like snowflakes in the moonlight are gleaming;
They beckon, they whisper, * Oh ! strong Armed in Valour,
The pale guests await thee — mead foams in Valhalla.' "
. Finn's Saga (Hewitt).
"Wayland and the Valkyrs
The Valkyrs were supposed to take frequent flights
to earth in swan plumage, which they would throw off
when they came to a secluded stream, that they might
indulge in a bath. Any mortal surprising them thus,
and securing their plumage, could prevent them from
leaving the earth, and could even force these proud
maidens to mate with him if such were his pleasure.
It is related that three of the Valkyrs, Olrun, Alvit,
and Svanhvit, were once sporting in the waters, when
suddenly the three brothers Egil, Slagfinn, and Volund,
or Wayland the smith, came upon them, and securing
"75
MYTHS OF THE NORSEMEN
their swan plumage, the young men forced them to
remain upon earth and become their wives. The Valkyrs,
thus detained, remained with their husbands nine years,
but at the end of that time, recovering their plumage,
or the spell being broken in some other way, they
effected their escape.
" There they stayed
Seven winters through ;
But all the eighth
Were with longing seized ;
And in the ninth
Fate parted them.
The maidens yearned
For the murky wood,
The young Alvit,
Fate to fulfil."
Lay ofVolund (Thorpe's tr.).
The brothers felt the loss of their wives extremely, and
two of them, Egil and Slagfinn, putting on their snow
shoes, went in search of their loved ones, disappearing
in the cold and foggy regions of the North. The third
brother, Volund, however, remained at home, knowing
all search would be of no avail, and he found solace in
the contemplation of a ring which Alvit had given him
as a love-token, and he indulged the constant hope that
she would return. As he was a very clever smith, and
could manufacture the most dainty ornaments of silver
and gold, as well as magic weapons which no blow
could break, he now employed his leisure in making
seven hundred rings exactly like the one which his
wife had given him. These, when finished, he bound
together ; but one night, on coming home from the
hunt, he found that some one had carried away one
ring, leaving the others behind, and his hopes received
fresh inspiration, for he told himself that his wife had
been there and would soon return for good.
176
1
rt <
THEIR NUMBERS AND DUTIES
That selfsame night, however, h>e was surprised in
his sleep, and bound and made prisoner by Nidud, King
of Sweden, who took possession of his sword, a choice
weapon invested with magic powers, which he reserved
for his own use, and of the love ring made of pure
Rhine gold, which latter he gave to his only daughter,
Bodvild. As for the unhappy Volund himself, he was
led captive to a neighbouring island, where, after being
hamstrung, in order that he should not escape, the
king put him to the incessant task of forging weapons
and ornaments for his use. He also compelled him to
build an intricate labyrinth, and to this day a maze in
Iceland is known as " VGlund's house."
Volund's rage and despair increased with every new
insult offered him by Nidud, and night and day he
thought upon how he might obtain revenge. Nor did
he forget to provide for his escape, and during the
pauses of his labour he fashioned a pair of wings similar
to those his wife had used as a Valkyr, which he
intended to don as soon as his vengeance had been
accomplished. One day the king came to visit his
captive, and brought him the stolen sword that he might
repair it ; but Volund cleverly substituted another
weapon so exactly like the magic sword as to deceive
the king when he came again to claim it. A few days
later, VcUund enticed the king's sons into his smithy
and slew them, after which he cunningly fashioned
drinking vessels out of their skulls, and jewels out of
their eyes and teeth, bestowing these upon their parents
and sister.
" But their skulls
Beneath the hair
He in silver set,
And to Nidud gave ;
And of their eyes
Precious stones he formed,
M 177
MYTHS OF THE NORSEMEN
Which to Nidud's
Wily wife he sent.
But of the teeth
Of the two
Breast ornaments he made,
And to Bodvild sent."
Lay ofVolund (Thorpis tr.).
The royal family did not suspect whence they came ;
and so these gifts were joyfully accepted. As for the
poor youths, it was believed that they had drifted out
to sea and had been drowned.
Some time after this, Bodvild, wishing to have her
ring repaired, also visited the smith's hut, where, while
waiting, she unsuspectingly partook of a magic drug,
which sent her to sleep and left her in Volund's power.
His last act of vengeance accomplished, Vclund im
mediately donned the wings which he had made in
readiness for this day, and grasping his sword and ring
he rose slowly in the air. Directing his flight to the
palace, he perched there out of reach, and proclaimed
his crimes to Nidud. The king, beside himself with
rage, summoned Egil, Vclund's brother, who had also
fallen into his power, and bade him use his marvellous
skill as an archer to bring down the impudent bird.
Obeying a signal from Volund, Egil aimed for a pro
tuberance under his wing where a bladder full of the
young princes' blood was concealed, and the smith flew
triumphantly away without hurt, declaring that Odin
would give his sword to Sigmund — a prediction which
was duly fulfilled.
VGlund then went to Alf-heim, where, if the legend
is to be believed, he found his beloved wife, and lived
happily again with her until the twilight of the gods.
But, even in Alf-heim, this clever smith continued to
ply his craft, and various suits of impenetrable armour,
178
Brunhild and Siegmund
J. Wagrez
Photo, Braun, Clement & Co.
178
BRUNHILD
which he is said to have fashioned, are described in later
heroic poems. Besides Balmung and Joyeuse, Sigmund's
and Charlemagne's celebrated swords, he is reported to
have fashioned Miming for his son Heime, and many
other remarkable blades.
" It is the mate of Miming
Of all swerdes it is king,
And Weland it wrought,
Bitterfer it is hight."
Anglo-Saxon Poetry (Coneybearis tr.).
There are countless other tales of swan maidens or
Valkyrs, who are said to have consorted with mortals ;
but the most popular of all is that of Brunhild, the
wife of Sigurd, a descendant of Sigmund and the most
renowned of Northern heroes.
William Morris, in " The Land East of the Sun and
West of the Moon," gives a fascinating version of
another of these Norse legends. The story is amongst
the most charming of the collection in " The Earthly
Paradise."
Brunhild
The story of Brunhild is to be found in many forms.
Some versions describe the heroine as the daughter of
a king taken by Odin to serve in his Valkyr band,
others as chief of the Valkyrs and daughter of Odin
himself. In Richard Wagner's story, "The Ring of
the Nibelung," the great musician presents a particu
larly attractive, albeit a more modern conception of the
chief Battle-Maiden, and her disobedience to the com
mand of Odin when sent to summon the youthful
Siegmund from the side of his beloved Sieglinde to the
Halls of the Blessed.
179
CHAPTER XIX : HEL
Loki's Offspring
HEL, goddess of death, was the daughter of
Loki, god of evil, and of the giantess Angur-
boda, the portender of ill. She came into the
world in a dark cave in Jotun-heim together with the
serpent lOrmungandr and the terrible Fenris wolf, the
trio being considered as the emblems of pain, sin, and
death.
" Now Loki comes, cause of all ill !
Men and JEsir curse him still.
Long shall the gods deplore,
Even till Time be o'er,
His base fraud on Asgard's hill.
While, deep in Jotunheim, most fell,
Are Fenrir, Serpent, and Dread Hel,
Pain, Sin, and Death, his children three,
Brought up and cherished ; thro* them he
Tormentor of the world shall be."
Valhalla (J . C. Jones).
In due time Odin became aware of the terrible brood
which Loki was cherishing, and resolved, as we have
already seen, to banish them from the face of the
earth. The serpent was therefore cast into the sea,
where his writhing was supposed to cause the most
terrible tempests ; the wolf Fenris was secured in chains,
thanks to the dauntless Tyr ; and Hel or Hela, the
goddess of death, was hurled into the depths of Nifl-
heim, where Odin gave her power over nine worlds.
" Hela into Niflheim thou threw'st,
And gav'st her nine unlighted worlds to rule,
A queen, and empire over all the dead."
Balder Dead (Matthew Arnold).
Hel's Kingdom in Nifl'heim
This realm, which was supposed to be situated under
1 80
HEL'S KINGDOM IN NIFL-HEIM
the earth, could only be entered after a painful journey
over the roughest roads in the cold, dark regions of the
extreme North. The gate was so far from all human
abode that even Hermod the swift, mounted upon
Sleipnir, had to journey nine long nights ere he reached
the river GiGll. This formed the boundary of Nifl-
heim, over which was thrown a bridge of crystal arched
with gold, hung on a single hair, and constantly
guarded by the grim skeleton Modgud, who made
every spirit pay a toll of blood ere she would allow it
to pass.
" The bridge of glass hung on a hair
Thrown o'er the river terrible, —
The Gioll, boundary of Hel.
Now here the maiden Modgud stood,
Waiting to take the toll of blood, —
A maiden horrible to sight,
Fleshless, with shroud and pall bedight."
Valhalla (J. C. Jones).
The spirits generally rode or drove across this bridge
on the horses or in the waggons which had been burned
upon the funeral pyre with the dead to serve that pur
pose, and the Northern races were very careful to bind
upon the feet of the departed a specially strong pair
of shoes, called Hel shoes, that they might not suffer
during the long journey over rough roads. Soon after
the Giallar bridge was passed, the spirit reached the
Ironwood, where stood none but bare and iron-leafed
trees, and, passing through it, reached Hel-gate, beside
which the fierce, blood-stained dog Garm kept watch,
cowering in a dark hole known as the Gnipa cave.
This monster's rage could only be appeased by the
offering of a Hel-cake, which never failed those who
had ever given bread to the needy.
" Loud bays Garm
Before the Gnipa cave."
Edda (Thorpe's tr.).
181
MYTHS OF THE NORSEMEN
Within the gate, amid the intense cold and impene
trable darkness, was heard the seething of the great
cauldron Hvergelmir, the rolling of the glaciers in the
Elivagar and other streams of Hel, among which were
the Leipter, by which solemn oaths were sworn, and
the Slid, in whose turbid waters naked swords con
tinually rolled.
Further on in this gruesome place was Elvidner
(misery), the hall of the goddess Hel, whose dish was
Hunger. Her knife was Greed. "Idleness was the
name of her man, Sloth of her maid, Ruin of her
threshold, Sorrow of her bed, and Conflagration of her
curtains."
" Elvidner was Hela's hall.
Iron-barred, with massive wall ;
Horrible that palace tall !
Hunger was her table bare ;
Waste, her knife ; her bed, sharp Care ;
Burning Anguish spread her feast ;
Bleached bones arrayed each guest;
Plague and Famine sang their runes,
Mingled with Despair's harsh tunes.
Misery and Agony
E'er in Hel's abode shall be ! "
Valhalla (J. C. Jones).
This goddess had many different abodes for the
guests who daily came to her, for she received not only
perjurers and criminals of all kinds, but also those who
were unfortunate enough to die without shedding
blood. To her realm also were consigned those who
died of old age or disease — a mode of decease which
was contemptuously called " straw death," as the beds
of the people were generally of that material.
" Temper'd hard by frost,
Tempest and toil their nerves, the sons of those
Whose only terror was a bloodless death ."
Thomson.
182
The Road to Valhalla
Severin Nilsson
182
IDEAS OF THE FUTURE LIFE
Ideas of the Future Life
Although the innocent were treated kindly by Hel,
and enjoyed a state of negative bliss, it is no wonder
that the inhabitants of the North shrank from the
thought of visiting her cheerless abode. And while
the men preferred to mark themselves with the spear
point, to hurl themselves down from a precipice, or
to be burned ere life was quite extinct, the women
did not shrink from equally heroic measures. In the
extremity of their sorrow, they did not hesitate to
fling themselves down a mountain side, or fall upon
the swords which were given them at their marriage,
so that their bodies might be burned with those whom
they loved, and their spirits released to join them in
the bright home of the gods.
Further horrors, however, awaited those whose lives
had been criminal or impure, these spirits being
banished to Nastrond, the strand of corpses, where
they waded in ice-cold streams of venom, through a
cave made of wattled serpents, whose poisonous fangs
were turned towards them. After suffering untold
agonies there, they were washed down into the cauldron
Hvergelmir, where the serpent Nidhug ceased for a
moment gnawing the root of the tree Yggdrasil to feed
upon their bones.
" A hall standing
Far from the sun
In Nastrond ;
Its doors are northward turned,
Venom-drops fall
In through its apertures;
Entwined is that hall
With serpents' backs.
She there saw wading
The sluggish streams
183
MYTHS OF THE NORSEMEN
Bloodthirsty men
And perjurers,
And him who the ear beguiles
Of another's wife.
There Nidhog sucks
The corpses of the dead."
Seemuntfs Edda (Thorpe's tr.).
Pestilence and Famine
Hel herself was supposed occasionally to leave her
dismal abode to range the earth upon her three-legged
white horse, and in times of pestilence or famine, if a
part of the inhabitants of a district escaped, she was
said to use a rake, and when whole villages and pro
vinces were depopulated, as in the case of the historical
epidemic of the Black Death, it was said that she had
ridden with a broom.
The Northern races further fancied that the spirits
of the dead were sometimes allowed to revisit the earth
and appear to their relatives, whose sorrow or joy
affected them even after death, as is related in the
Danish ballad of Aager and Else, where a dead lover
bids his sweetheart smile, so that his coffin may be
filled with roses instead of the clotted blood drops
produced by her tears.
" * Listen now, my good Sir Aager !
Dearest bridegroom, all I crave
Is to know how it goes with thee
In that lonely place, the grave.'
" ' Every time that thou rejoicest,
And art happy in thy mind,
Are my lonely grave's recesses
All with leaves of roses lined.
" ' Every time that, love, thou grievest,
And dost shed the briny flood,
Are my lonely grave's recesses
Filled with black and loathsome blood.'™
Ballad of Aager and Else (Longfellow's tr.).
CHAPTER XX:>EGIR
The God of the Sea
BESIDES Ni6rd and Mimir, who were both ocean
divinities, the one representing the sea near the
coast and the other the primaeval ocean whence
all things were supposed to have sprung, the Northern
races recognised another sea-ruler, called -ZEgir or Hler,
who dwelt either in the cool depths of his liquid realm
or had his abode on the Island of Lessee, in the Catte-
gat, or Hlesey.
" Beneath the watery dome,
With crystalline splendour,
In radiant grandeur,
Upreared the sea-god's home.
More dazzling than foam of the waves
E'er glimmered and gleamed thro' deep caves
The glistening sands of its floor,
Like some placid lake rippled o'er."
Valhalla (J. C. Jones).
JEgir (the sea), like his brothers Kari (the air) and
Loki (fire), is supposed to have belonged to an older
dynasty of the gods, for he ranked neither with the
.^Esir, the Vanas, the giants, dwarfs, or elves, but was
considered omnipotent within his realm.
He was supposed to occasion and quiet the great
tempests which swept over the deep, and was generally
represented as a gaunt old man, with long white beard
and hair, and clawlike fingers ever clutching convul
sively, as though he longed to have all things within
his grasp. Whenever he appeared above the waves, it
was only to pursue and overturn vessels, and to greedily
drag them to the bottom of the sea, a vocation in which
he was thought to take fiendish delight.
185
MYTHS OF THE NORSEMEN
The Goddess Ran
JEgir was mated with his sister, the goddess Ran,
whose name means " robber," and who was as cruel,
greedy, and insatiable as her husband. Her favourite
pastime was to lurk near dangerous rocks, whither she
enticed mariners, and there spread her net, her most
prized possession, when, having entangled the men in
its meshes and broken their vessels on the jagged cliffs,
she would calmly draw them down into her cheerless
realm.
" In the deep sea caves
By the sounding shore,
In the dashing waves
When the wild storms roar,
In her cold green bowers
In the Northern fiords,
She lurks and she glowers,
She grasps and she hoards,
And she spreads her strong net for her prey."
Story of Siegfried (Baldwin).
Ran was considered the goddess of death for all who
perished at sea, and the Northern nations fancied that
she entertained the drowned in her coral caves, where
her couches were spread to receive them, and where the
mead flowed freely as in Valhalla. The goddess was
further supposed to have a great affection for gold,
which was called the " flame of the sea," and was used
to illuminate her halls. This belief originated with the
sailors, and sprang from the striking phosphorescent
gleam of the waves. To win Ran's good graces, the
Northmen were careful to hide some gold about them
whenever any special danger threatened them on the
sea.
" Gold, on sweetheart ramblings,
Pow'rful is and pleasant ;
186
JEgir
J. P. Molin
186
THE WAVES
Who goes empty-handed
Down to sea-blue Ran,
Cold her kisses strike, and
Fleeting her embrace is —
But we ocean's bride be-
Troth with purest gold."
Piking Tales of the North (R. B. Anderson).
The Waves
/Egir and Ran had nine beautiful daughters, the
Waves, or billow-maidens, whose snowy arms and
bosoms, long golden hair, deep-blue eyes, and willowy,
sensuous forms were fascinating in the extreme. These
maidens delighted in sporting over the surface of their
father's vast domain, clad lightly in transparent blue,
white, or green veils. They were very moody and
capricious, however, varying from playful to sullen and
apathetic moods, and at times exciting one another
almost to madness, tearing their hair and veils, flinging
themselves recklessly upon their hard beds, the rocks,
chasing one another with frantic haste, and shrieking
aloud with joy or despair. But they seldom came out
to play unless their brother, the Wind, were abroad,
and according to his mood they were gentle and playful,
or rough and boisterous.
The Waves were generally supposed to go about in
triplets, and were often said to play around the ships of
vikings whom they favoured, smoothing away every
obstacle from their course, and helping them to reach
speedily their goals.
" And ^Eger's daughters, in blue veils dight,
The helm leap round, and urge it on its flight."
Piking Tales of the North (R. B. Anderson).
s Brewing Kettle
To the Anglo-Saxons the sea-god ^gir was known by
187
MYTHS OF THE NORSEMEN
the name of Eagor, and whenever an unusually large wave
came thundering towards the shore, the sailors were
wont to cry, as the Trent boatmen still do, " Look out,
Eagor is coming ! " He was also known by the name
of Hler (the shelterer) among the Northern nations,
and of Gymir (the concealer), because he was always
ready to hide things in the depths of his realm, and
could be depended upon not to reveal the secrets
entrusted to his care. And, because the waters of the
sea were frequently said to seethe and hiss, the ocean
was often called JEgir's brewing kettle or vat.
The god's two principal servants were Elde and
Funfeng, emblems of the phosphorescence of the sea ;
they were noted for their quickness and they invariably
waited upon the guests whom he invited to his banquets
in the depths of the sea. ^Egir sometimes left his realm
to visit the JEsir in Asgard, where he was always royally
entertained, and he delighted in Bragi's many tales of
the adventures and achievements of the gods. Excited
by these narratives, as also by the sparkling mead which
accompanied them, the god on one occasion ventured to
invite the .^Esir to celebrate the harvest feast with him
in Hlesey, where he promised to entertain them in his
turn.
Thor and Hymi*
Surprised at this invitation, one of the gods ventured
to remind ^gir that they were accustomed to dainty
fare ; whereupon the god of the sea declared that as far
as eating was concerned they need be in no anxiety, as
he was sure that he could cater for the most fastidious
appetites ; but he confessed that he was not so confident
about drink, as his brewing kettle was rather small.
Hearing this, Thor immediately volunteered to procure
a suitable kettle, and set out with Tyr to obtain it.
1 88
THOR AND HYMIR
The two gods journeyed east of the Elivagar in Thor's
goat chariot, and leaving this at the house of the
peasant Egil, Thialfi's father, they wended their way on
foot to the dwelling of the giant Hymir, who was
known to own a kettle one mile deep and propor
tionately wide.
" There dwells eastward
Of Elivagar
The all-wise Hymir,
At heaven's end.
My sire, fierce of mood,
A kettle owns,
A capacious cauldron,
A rast in depth."
Seemund's Edda (Thorpe's tr.).
Only the women were at home, however, and Tyr
recognised in the elder — an ugly old hag with nine
hundred heads — his own grandmother ; while the
younger, a beautiful young giantess, was, it appeared,
his mother, and she received her son and his companion
hospitably, and gave them to drink.
After learning their errand, Tyr's mother bade the
visitors hide under some huge kettles, which rested upon
a beam at the end of the hall, for her husband Hymir
was very hasty and often slew his would-be guests with
a single baleful glance. The gods quickly followed her
advice, and no sooner were they concealed than the old
giant Hymir came in. When his wife told him that
visitors had come, he frowned so portentously, and
flashed such a wrathful look towards their hiding-place,
that the rafter split and the kettles fell with a crash, and,
except the largest, were all dashed to pieces.
" In shivers flew the pillar
At the Jotun's glance;
The beam was first
Broken in two.
>*9
MYTHS OF THE NORSEMEN
Eight kettles fell,
But only one of them,
A hard-hammered cauldron,
Whole from the column."
Samund's Edda (Thorpe's tr.).
The giant's wife, however, prevailed upon her husband
to welcome Tyr and Thor, and he slew three oxen for
their refection ; but great was his dismay to see the
thunder-god eat two of these for his supper. Mutter
ing that he would have to go fishing early the next
morning to secure a breakfast for so voracious a guest,
the giant retired to rest, and when at dawn the next
day he went down to the shore, he was joined by Thor,
who said that he had come to help him. The giant
bade him secure his own bait, whereupon Thor coolly
slew his host's largest ox, Himinbrioter (heaven-breaker),
and cutting off its head, he embarked with it and pro
ceeded to row far out to sea. In vain Hymir protested
that his usual fishing-ground had been reached, and that
they might encounter the terrible Midgard snake were
they to venture any farther ; Thor persistently rowed
on, until he fancied they were directly above this
monster.
" On the dark bottom of the great salt lake,
Imprisoned lay the giant snake,
With naught his sullen sleep to break."
Thor's Fishing, Oehlenschlager (Pigotts tr.).
Baiting his powerful hook with the ox head, Thor
angled for ICrmungandr, while the giant meantime
drew up two whales, which seemed to him to be enough
for an early morning meal. He was about to propose
to return, therefore, when Thor suddenly felt a jerk,
and began pulling as hard as he could, for he knew by
the resistance of his prey, and the terrible storm created
by its frenzied writhings, that he had hooked the
190
THOR AND HYMIR
Midgard snake. In his determined efforts to force the
snake to rise to the surface, Thor braced his feet so
strongly against the bottom of the boat that he went
through it and stood on the bed of the sea.
After an indescribable struggle, the monster's terrible
venom-breathing head appeared, and Thor, seizing his
hammer, was about to annihilate it when the giant,
frightened by the proximity of ICrmungandr, and fear
ing lest the boat should sink and he should become
the monster's prey, cut the fishing-line, and thus allowed
the snake to drop back like a stone to the bottom of
the sea.
" The knife prevails : far down beneath the main
The serpent, spent with toil and pain,
To the bottom sank again."
Thor's Fishing, Qehlenschldger (Pigotfs tr.).
Angry with Hymir for his inopportune interference,
Thor dealt him a blow with his hammer which knocked
him overboard ; but Hymir, undismayed, waded ashore,
and met the god as he returned to the beach. Hymir
then took both whales, his spoil of the sea, upon his
back, to carry them to the house ; and Thor, wishing
also to show his strength, shouldered boat, oars, and
fishing tackle, and followed him.
Breakfast being disposed of, Hymir challenged Thor
to prove his strength by breaking his beaker ; but
although the thunder-god threw it with irresistible
force against stone pillars and walls, it remained whole
and was not even bent. In obedience to a whisper from
Tyr's mother, however, Thor suddenly hurled the
vessel against the giant's forehead, the only substance
tougher than itself, when it fell shattered to the ground.
Hymir, having thus tested the might of Thor, told him
he could have the kettle which the two gods had come
to seek, but Tyr tried to lift it in vain, and Thor could
191
MYTHS OF THE NORSEMEN
raise it from the floor only after he had drawn his belt
of strength to the very last hole.
" Tyr twice assayed
To move the vessel,
Yet at each time
Stood the kettle fast.
Then Modi's father
By the brim grasped it,
And trod through
The dwelling's floor."
Lay of H$mir (Thorpi s tr.)
The wrench with which he finally pulled it up did great
damage to the giant's house and his feet broke through
the floor. As Tyr and Thor were departing, the latter
with the huge pot clapped on his head in place of a hat,
Hymir summoned his brother frost giants, and proposed
that they should pursue and slay their inveterate foe.
Turning round, Thor suddenly became aware of their
pursuit, and, hurling Mialnir repeatedly at the giants,
he slew them all ere they could overtake him. Tyr
and Thor then resumed their journey back to -/Egir,
carrying the kettle in which he was to brew ale for the
harvest feast.
The physical explanation of this myth is, of course,
a thunder storm (Thor), in conflict with the raging
sea (the Midgard snake), and the breaking up of the
polar ice (Hymir's goblet and floor) in the heat of
summer.
The gods now arrayed themselves in festive attire
and proceeded joyfully to ^Egir's feast, and ever after
they were wont to celebrate the harvest home in his
coral caves.
" Then Vans and ^Esir, mighty gods,
Of earth and air, and Asgard, lords,—
Advancing with each goddess fair,
A brilliant retinue most rare, —
192
OTHER DIVINITIES OF THE SEA
Attending mighty Odin, swept
Up wave-worn aisle in radiant march."
Valhalla (J. C. Jones).
Unloved Divinities
^Egir, as we have seen, ruled the sea with the help of
the treacherous Ran. Both of these divinities were
considered cruel by the Northern nations, who had
much to suffer from the sea, which, surrounding them
on all sides, ran far into the heart of their countries
through the numerous fiords, and often swallowed the
ships of their vikings, with all their warrior crews.
Other Divinities of the Sea
Besides these principal divinities of the sea, the
Northern nations believed in mermen and mermaids,
and many stories are related of mermaids who divested
themselves for a brief while of swan plumage or seal-
garments, which they left upon the beach to be found by
mortals who were thus able to compel the fair maidens
to remain on land.
" She came through the waves when the fair moon shone
(Drift o' the wave and foam o' the sea) ;
She came where I walked on the sands alone,
With a heart as light as a heart may be."
L. E. R.
There were also malignant marine monsters known as
Nicors, from whose name has been derived the pro
verbial Old Nick. Many of the lesser water divinities
had fish tails ; the females bore the name of Undines,
and the, males of Stromkarls, Nixies, Necks, or Neckar.
*' Where in the marisches boometh the bittern,
Nicker the Soul-less sits with his ghittern,
Sits inconsolable, friendless and foeless,
Wailing his destiny, Nicker the Soul-less."
From Brother Fabian's Manuscript.
N 193
MYTHS OF THE NORSEMEN
In the middle ages these water spirits were believed
sometimes to leave their native streams, to appear at
village dances, where they were recognised by the wet
hem of their garments. They often sat beside the
flowing brook or river, playing on a harp, or singing
alluring songs while combing out their long golden or
green hair.
*' The Neck here his harp in the glass castle plays,
And mermaidens comb out their green hair always,
And bleach here their shining white clothes."
Stagnelius (Keightley's tr.).
The Nixies, Undines, and Stromkarls were particularly
gentle and lovable beings, and were very anxious to
obtain repeated assurances of their ultimate salvation.
Many stories are told of priests or children meeting
them playing by a stream, and taunting them with
future damnation, which threat never failed to turn
the joyful music into pitiful wails. Often priest or
children, discovering their mistake, and touched by
the agony of their victims, would hasten back to the
stream and assure the green-toothed water sprites of
future redemption, when they invariably resumed their
happy strains.
" Know you the Nixies, gay and fair ?
Their eyes are black, and green their hair —
They lurk in sedgy shores."
Mathisson.
River Nymphs
Besides Elf or Elb, the water sprite who gave its
name to the Elbe River in Germany, the Neck, from
whom the Neckar derives its name, and old Father
Rhine, with his numerous daughters (tributary streams),
the most famous of all the lesser water divinities is the
Lorelei, the siren maiden who sits upon the Lorelei
194
i+fr
.
•V
',A •»£. • '>«**> .'I :-
-f v
The Neckan
J. P. Molin
194
LEGENDS OF THE LORELEI
rock near St. Goar, on the Rhine, and whose alluring
song has enticed many a mariner to death. The legends
concerning this siren are very numerous indeed, one of
the most ancient being as follows :
Legends of the Lorelei
Lorelei was an immortal, a water nymph, daughter
of Father Rhine ; during the day she dwelt in the cool
depths of the river bed, but late at night she would
appear in the moonlight, sitting aloft upon a pinnacle of
rock, in full view of all who passed up or down the
stream. At times, the evening breeze wafted some of
the notes of her song to the boatmen's ears, when,
forgetting time and place in listening to these enchanting
melodies, they drifted upon the sharp and jagged rocks,
where they invariably perished.-
" Above the maiden sitteth,
A wondrous form, and fair ;
With jewels bright she plaiteth
Her shining golden hair :
With comb of gold prepares it,
The task with song beguiled ;
A fitful burden bears it —
That melody so wild.
" The boatman on the river
Lists to the song, spell-bound ;
Oh ! what shall him deliver
From danger threat'ning round ?
The waters deep have caught them,
Both boat and boatman brave ;
'Tis Loreley's song hath brought them
Beneath the foaming wave."
Song, Heine (Belcher's tr.).
One person only is said to have seen the Lorelei
close by. This was a young fisherman from Oberwesel,
who met her every evening by the riverside, and spent
a few delightful hours with her, drinking in her beauty
MYTHS OF THE NORSEMEN
and listening to her entrancing song. Tradition had it
that ere they parted the Lorelei pointed out the places
where the youth should cast his nets on the morrow —
instructions which he always obeyed, and which in
variably brought him success.
One night the young fisherman was seen going
towards the river, but as he never returned search was
made for him. No clue to his whereabouts being
found, the credulous Teutons finally reported that the
Lorelei had dragged him down to her coral caves that
she might enjoy his companionship for ever.
According to another version, the Lorelei, with her
entrancing strains from the craggy rocks, lured so many
fishermen to a grave in the depths of Rhine, that an
armed force was once sent at nightfall to surround and
seize her. But the water nymph laid such a powerful
spell upon the captain and his men that they could
move neither hand nor foot. While they stood motion
less around her, the Lorelei divested herself of her
ornaments, and cast them into the waves below ; then,
chanting a spell, she lured the waters to the top of the
crag upon which she was perched, and to the wonder of
the soldiers the waves enclosed a sea-green chariot drawn
by white-maned steeds, and the nymph sprang lightly
into this and the magic equipage was instantly lost to
view. A few moments later the Rhine subsided to its
usual level, the spell was broken, and the men recovered
power of motion, and retreated to tell how their efforts
had been baffled. Since then, however, the Lorelei has
not been seen, and the peasants declare that she still
resents the insult offered her and will never again leave
her coral caves.
196
CHAPTER XXI : BALDER
The Best Loved
TO Odin and Frigga, we are told, were born twin
sons as dissimilar in character and physical ap
pearance as it was possible for two children to
be. Hodur, god of darkness, was sombre, taciturn,
and blind, like the obscurity of sin, which he was sup
posed to symbolise, while his brother Balder, the beau
tiful, was worshipped as the pure and radiant god of
innocence and light. From his snowy brow and golden
locks seemed to radiate beams of sunshine which glad
dened the hearts of gods and men, by whom he was
equally beloved.
" Of all the twelve round Odin's throne,
Balder, the Beautiful, alone,
The Sun-god, good, and pure, 'and bright,
Was loved by all, as all love light."
Valhalla (J. C. Jones).
The youthful Balder attained his full growth with
marvellous rapidity, and was early admitted to the
council of the gods. He took up his abode in the
palace of Breidablik, whose silver roof rested upon
golden pillars, and whose purity was such that nothing
common or unclean was ever allowed within its pre
cincts, and here he lived in perfect unity with his young
wife Nanna (blossom), the daughter of Nip (bud), a
beautiful and charming goddess.
The god of light was well versed in the science of
runes, which were carved on his tongue ; he knew the
various virtues of simples, one of which, the camomile,
was called "Balder's brow," because its flower was as
immaculately pure as his forehead. The only thing
hidden from Balder's radiant eyes was the perception of
his own ultimate fate.
'97
MYTHS OF THE NORSEMEN
" His own house
Breidablik, on whose columns Balder graved
The enchantments that recall the dead to life.
For wise he was, and many curious arts,
Postures of runes, and healing herbs he knew ;
Unhappy ! but that art he did not know,
To keep his own life safe, and see the sun."
Balder Dead (Matthew Arnold} .
Balder's Dream
As it was so natural for Balder the beautiful to be
smiling and happy, the gods were greatly troubled when
on a day they began to notice a change in his bearing.
Gradually the light died out of his blue eyes, a careworn
look came into his face, and his step grew heavy and slow.
Odin and Frigga, seeing their beloved son's evident de
pression, tenderly implored him to reveal the cause of
his silent grief. Balder, yielding at last to their anxious
entreaties, confessed that his slumbers, instead of being
peaceful and restful as of yore, had been strangely
troubled of late by dark and oppressive dreams, which,
although he could not clearly remember them when he
awoke, constantly haunted him with a vague feeling of
fear.
" To that god his slumber
Was most afflicting;
His auspicious dreams
Seemed departed."
Lay ofVegtam (Thorpe's /r.).
When Odin and Frigga heard this, they were very
uneasy, but declared that nothing would harm their
universally beloved son. Nevertheless, when the anxious
parents further talked the matter over, they confessed
that they also were oppressed by strange forebodings,
and, coming at last to believe that Balder's life was
really threatened, they proceeded to take measures to
avert the danger.
198
THE VALA'S PROPHECY
Frigga sent her servants in every direction, with strict
charge to prevail upon all living creatures, all plants,
metals, stones — in fact, every animate and inanimate
thing — to register a solemn vow not to harm Balder.
All creation readily took the oath, for there was nothing
on earth which did not love the radiant god. So the
servants returned to Frigga, telling her that all had been
duly sworn save the mistletoe, growing upon the oak
stem at the gate of Valhalla, and this, they added, was
such a puny, inoffensive thing that no harm could be
feared from it.
" On a course they resolved :
That they would send
To every being,
Assurance to solicit,
Balder not to harm.
All species swore
Oaths to spare him ;
Frigg received all
Their vows and compacts."
StzmuntFs Edda (Thorpe's tr.\
Frigga now resumed her spinning in great content,
for she felt assured that no harm could come to the
child she loved above all.
The Vala's Prophecy
Odin, in the meantime, had resolved to consult one
of the dead Yala or prophetesses. Mounted upon his
eight-footed steed Sleipnir, he rode over the tremulous
bridge Bifrost and over the weary road which leads to
Giallar and the entrance of Nifl-heim, where, passing
through the Helgate and by the dog Garm, he penetrated
into Hel's dark abode.
" Uprose the king of men with speed,
And saddled straight his coal-black steed ;
199
MYTHS OF THE NORSEMEN
Down the yawning steep he rode,
That leads to Hela's drear abode."
Descent of Odin (Gray).
Odin saw to his surprise that a feast was being spread
in this dark realm, and that the couches had been
covered with tapestry and rings of gold, as if some
highly honoured guest were expected. But he hurried
on without pausing, until he reached the spot where the
Vala had rested undisturbed for many a year, when he
began solemnly to chant a magic spell and to trace the
runes which had the power of raising the dead.
" Thrice pronounc'd, in accents dread,
The thrilling verse that wakes the dead :
Till from out the hollow ground
Slowly breath'd a sullen sound."
Descent of Odin (Gray).
Suddenly the tomb opened, and the prophetess slowly
rose, inquiring who had dared thus to trouble her long
rest. Odin, not wishing her to know that he was the
mighty father of gods and men, replied that he was
Vegtam, son of Valtam, and that he had awakened her
to inquire for whom Hel was spreading her couches and
preparing a festive meal. In hollow tones, the pro
phetess confirmed all his fears by telling him that the
expected guest was Balder, who was destined to be slain
by Hodur, his brother, the blind god of darkness.
" Hodur will hither
His glorious brother send ;
He of Balder will
The slayer be,
And Odin's son
Of life bereave.
By compulsion I have spoken ;
Now I will be silent."
S&muna"s Edda (Thorpe's tr.).
Despite the Vala's evident reluctance to speak further,
200
THE VALA'S PROPHECY
Odin was not yet satisfied, and he prevailed upon her
to tell him who would avenge the murdered god and
call his slayer to account. For revenge and retaliation
were considered as a sacred duty by the races of the
North.
Then the prophetess told him, as Rossthiof had
already predicted, that Rinda, the earth-goddess, would
bear a son to Odin, and that Vali, as this child would
be named, would neither wash his face nor comb his
hair until he had avenged upon Hodur the death of
Balder.
" In the caverns of the west,
By Odin's fierce embrace comprcst,
A wondrous boy shall Rinda bear,
Who ne'er shall comb his raven hair,
Nor wash his visage in the stream,
Nor see the sun's departing beam,
Till he on Hoder's corse shall smile
Flaming on the fun'ral pile."
Descent of Odin (Gray).
When the reluctant Vala had thus spoken, Odin next
asked : "Who would refuse to weep at Balder's death ? "
This incautious question showed a knowledge of the
future which no mortal could possess, and immediately
revealed to the Vala the identity of her visitor. There
fore, refusing to speak another word, she sank back into
the silence of the tomb, declaring that none would be
able to lure her out again until the end of the world
was come.
" Hie thee hence, and boast at home,
That never shall inquirer come
To break my iron sleep again,
Till Lok has burst his tenfold chain ;
Never, till substantial Night
Has reassum'd her ancient right :
Till wrapt in flames, in ruin hurl'd,
Sinks the fabric of the world."
Descent of Odin (Gray).
201
MYTHS OF THE NORSEMEN
Odin having learned the decrees of Orlog (fate),
which he knew could not be set aside, now remounted
his steed, and sadly wended his way back to Asgard,
thinking of the time, not far distant, when his beloved son
would no more be seen in the heavenly abodes, and when
the light of his presence would have vanished for ever.
On entering Glads-heim, however, Odin was some
what reassured by the intelligence, promptly conveyed
to him by Frigga, that all things under the sun had
promised that they would not harm Balder, and feeling
convinced that if nothing would slay their beloved son
he must surely continue to gladden gods and men with
his presence, he cast care aside and resigned himself to
the pleasures of the festive board.
The Gods at Play
The playground of the gods was situated on the
green plain of Ida, and was called Idavold. Here the
gods would resort when in sportive mood, and their
favourite game was to throw their golden disks, which
they could cast with great skill. They had returned
to this wonted pastime with redoubled zest since the
cloud which had oppressed their spirits had been
dispersed by the precautions of Frigga. Wearied at
last, however, of the accustomed sport, they bethought
them of a new game. They had learned that Balder
could not be harmed by any missile, and so they
amused themselves by casting all manner of weapons,
stones, etc., at him, certain that no matter how cleverly
they tried, and how accurately they aimed, the objects,
having sworn not to injure him, would either glance
aside or fall short. This new amusement proved to be
so fascinating that soon all the gods gathered around
Balder, greeting each new failure to hurt him with
prolonged shouts of laughter.
202
Loki and Hodur
C. G. Qvarnstrom
202
THE DEATH OF BALDER
The Death of Balder
These bursts of merriment excited the curiosity of
Frigga, who sat spinning in Fensalir ; and seeing an
old woman pass by her dwelling, she bade her pause
and tell what the gods were doing to provoke such
great hilarity. The old woman was none other than
Loki in disguise, and he answered Frigga that the gods
were throwing stones and other missiles, blunt and
sharp, at Balder, who stood smiling and unharmed in
their midst, challenging them to touch him.
The goddess smiled, and resumed her work, saying
that it was quite natural that nothing should harm
Balder, as all things loved the light, of which he was
the emblem, and had solemnly sworn not to injure
him. Loki, the personification of fire, was greatly
chagrined upon hearing this, for he was jealous of
Balder, the sun, who so entirely eclipsed him and who
was generally beloved, while he was feared and avoided
as much as possible ; but he cleverly concealed his
vexation, and inquired of Frigga whether she were
quite sure that all objects had joined the league.
Frigga proudly answered that she had received the
solemn oath of all things, a harmless little parasite, the
mistletoe, which grew on the oak near Valhalla's gate,
only excepted, and this was too small and weak to be
feared. This information was all that Loki wanted,
and bidding adieu to Frigga he hobbled off. As soon
as he was safely out of sight, however, he resumed his
wonted form and hastened to Valhalla, where, at the
gate, he found the oak and mistletoe as indicated by
Frigga. Then by the exercise of magic arts he imparted
to the parasite a size and hardness quite unnatural
to it.
From the wooden stem thus produced he deftly
203
MYTHS OF THE NORSEMEN
fashioned a shaft with which he hastened back to
Idavold, where the gods were still hurling missiles at
Balder, Hodur alone leaning mournfully against a tree
the while, and taking no part in the game. Carelessly
Loki approached the blind god, and assuming an
appearance of interest, he inquired the cause of his
melancholy, at the same time artfully insinuating that
pride and indifference prevented him from participating
in the sport. In answer to these remarks, Hodur
pleaded that only his blindness deterred him from
taking part in the new game, and when Loki put the
mistletoe-shaft in his hand, and led him into the midst
of the circle, indicating the direction of the novel target,
Hodur threw his shaft boldly. But to his dismay,
instead of the loud laughter which he expected, a
shuddering cry of horror fell upon his ear, for Balder
the beautiful had fallen to the ground, pierced by the
fatal mistletoe.
" So on the floor lay Balder dead ; and round
Lay thickly strewn swords, axes, darts, and spears,
Which all the Gods in sport had idly thrown
At Balder, whom no weapon pierced or clove ;
But in his breast stood fixed the fatal bough
Of mistletoe, which Lok, the Accuser, gave
To Hoder, and unwitting Hoder threw —
'Gainst that alone had Balder's life no charm."
E alder Dead (Matthew Arnold?).
In dire anxiety the gods crowded around their beloved
companion, but alas ! life was quite extinct, and all
their efforts to revive the fallen sun-god were unavail
ing. Inconsolable at their loss, they now turned angrily
upon Hodur, whom they would there and then have
slain had they not been restrained by the law of the
gods that no wilful deed of violence should desecrate
their peace-steads. The sound of their loud lamentation
204-
HERMOD'S ERRAND
brought the goddesses in hot haste to the dreadful
scene, and when Frigga saw that her darling was dead,
she passionately implored the gods to go to Nifl-heim
and entreat Hel to release her victim, for the earth
could not exist happily without him.
Hermod's Errand
As the road was rough and painful in the extreme,
none of the gods would volunteer at first to go ; but
when Frigga promised that she and Odin would reward
the messenger by loving him above all the ^Esir, Hermod
signified his readiness to execute the commission. To
enable him to do so, Odin lent him Sleipnir, and the
noble steed, who was not wont to allow any but Odin
upon his back, set off without demur upon the dark
road which his hoofs had beaten twice before.
Meantime, Odin caused the body of Balder to be
removed to Breidablik, and he directed the gods to go
to the forest and cut down huge pines wherewith to build
a worthy pyre.
" But when the Gods were to the forest gone,
Hermod led Sleipnir from Valhalla forth
And saddled him; before that, Sleipnir brook'd
No meaner hand than Odin's on his mane,
On his broad back no lesser rider bore ;
Yet docile now he stood at Hermod's side,
Arching his neck, and glad to be bestrode,
Knowing the God they went to seek, how dear.
But Hermod mounted him, and sadly fared
In silence up the dark untravell'd road
Which branches from the north of Heaven, and went
All day; and daylight waned, and night came on.
And all that night he rode, and journey'd so,
Nine days, nine nights, toward the northern ice,
Through valleys deep-engulph'd by roaring streams.
And on the tenth morn he beheld the bridge
Which spans with golden arches Giall's stream,
205
MYTHS OF THE NORSEMEN
And on the bridge a damsel watching, arm'd,
In the straight passage, at the further end,
Where the road issues between walling rocks."
Balder Dead (Matthew Arnold}.
The Funeral Pyre
While Hermod was speeding along the cheerless road
which led to Nifl-heim, the gods hewed and carried
down to the shore a vast amount of fuel, which they
piled upon the deck of Balder's dragon-ship, Ringhorn,
constructing an elaborate funeral pyre. According to
custom, this was decorated with tapestry hangings,
garlands of flowers, vessels and weapons of all kinds,
golden rings, and countless objects of value, ere the
immaculate corpse, richly attired, was brought and laid
upon it.
One by one, the gods now drew near to take a last
farewell of their beloved companion, and as Nanna bent
over him, her loving heart broke, and she fell lifeless
by his side. Seeing this, the gods reverently laid her
beside her husband, that she might accompany him even
in death ; and after they had slain his horse and hounds
and twined the pyre with thorns, the emblems of sleep,
Odin, last of the gods, drew near.
In token of affection for the dead and of sorrow for
his loss, all had lain their most precious possessions
upon his pyre, and Odin, bending down, now added to
the offerings his magic ring Draupnir. It was noted
by the assembled gods that he was whispering in his
dead son's ear, but none were near enough to hear what
word he said.
These sad preliminaries ended, the gods now prepared
to launch the ship, but found that the heavy load of
fuel and treasures resisted their combined efforts and
they could not make the vessel stir an inch. The
mountain giants, witnessing the scene from afar, and
206
S 2
THE FUNERAL PYRE
noticing their quandary, now drew near and said that
they knew of a giantess called Hyrrokin, who dwelt in
Jotun-heim, and was strong enough to launch the vessel
without any other aid. The gods therefore bade one
of the storm giants hasten off to summon Hyrrokin,
and she soon appeared, mounted upon a gigantic wolf,
which she guided by a bridle made of writhing snakes.
Riding down to the shore, the giantess dismounted and
haughtily signified her readiness to give the required
aid, if in the meantime the gods would take charge of
her steed. Odin immediately despatched four of his
maddest Berserkers to hold the wolf ; but, in spite of
their phenomenal strength, they could not restrain the
monstrous creature until the giantess had thrown it
down and bound it fast.
Hyrrokin, seeing that now they would be able to
manage her refractory steed, strode along the strand to
where, high up from the water's edge, lay Balder's
mighty ship Ringhorn.
" Seventy ells and four extended
On the grass the vessel's keel;
High above it, gilt and splendid,
Rose the figure-head ferocious
With its crest of steel."
The Saga of King Otaf (Longfellow).
Setting her shoulder against its stern, with a supreme
effort she sent it with a rush into the water. Such was
the weight of the mass, however, and the rapidity with
which it shot down into the sea, that the earth shook as
if from an earthquake, and the rollers on which the
ship glided caught fire from the friction. The un
expected shock almost caused the gods to lose their
balance, and this so angered Thor that he raised his
hammer and would have slain the giantess had he not
been restrained by his companions. Easily appeased, as
207
MYTHS OF THE NORSEMEN
usual — for Thor's temper, although quickly roused,
was evanescent — he now boarded the vessel once more
to consecrate the funeral pyre with his sacred hammer.
As he was performing this ceremony, the dwarf Lit
provokingly stumbled into his way, whereupon Thor,
who had not entirely recovered his equanimity, kicked
him into the fire, which he had just kindled with a
thorn, and the dwarf was burned to ashes with the
bodies of the divine pair.
The great ship now drifted out to sea, and the flames
from the pyre presented a magnificent spectacle, which
assumed a greater glory with every passing moment,
until, when the vessel neared the western horizon, it
seemed as if sea and sky were on fire. Sadly the gods
watched the glowing ship and its precious freight,
until suddenly it plunged into the waves and disap
peared ; nor did they turn aside and return to Asgard
until the last spark of light had vanished, and the
world, in token of mourning for Balder the good, was
enveloped in a mantle of darkness.
" Soon with a roaring rose the mighty fire,
And the pile crackled ; and between the logs
Sharp quivering tongues of flame shot out, and leapt
Curling and darting, higher, until they lick'd
The summit of the pile, the dead, the mast,
And ate the shrivelling sails; but still the ship
Drove on, ablaze above her hull with fire.
And the gods stood upon the beach, and gazed ;
And while they gazed, the sun went lurid down
Into the smoke-wrapt sea, and night came on.
Then the wind fell with night, and there was calm ;
But through the dark they watch'd the burning ship
Still carried o'er the distant waters, on
Farther and farther, like an eye of fire.
So show'd in the far darkness, Balder's pile ;
But fainter, as the stars rose high, it flared ;
The bodies were consumed, ash choked the pile.
And as, in a decaying winter fire,
208
HERMOD'S QUEST
A charrM log, falling, makes a shower of sparks —
So, with a shower of sparks, the pile fell in,
Reddening the sea around ; and all was dark."
Balder Dead (Matthew Arnold).
Hermod's Quest
Sadly the gods entered Asgard, where no sounds of
merriment or feasting greeted the ear, for all hearts
were filled with anxious concern for the end of all
things which was felt to be imminent. And truly the
thought of the terrible Fimbul-winter, which was to
herald their death, was one well calculated to disquiet
the gods.
Frigga alone cherished hope, and she watched
anxiously for the return of her messenger, Hermod the
swift, who, meanwhile, had ridden over the tremulous
bridge, and along the dark Hel-way, until, on the tenth
night, he had crossed the rushing tide of the river
GiGll. Here he was challenged by Mtfdgud, who
inquired why the Giallar-bridge trembled more beneath
his horse's tread than when a whole army passed, and
asked why he, a living rider, was attempting to pene
trate into the dreaded realm of Hel.
" Who art thou on thy black and fiery horse,
Under whose hoofs the bridge o'er Giall's stream
Rumbles and shakes ? Tell me thy race and home.
But yestermorn five troops of dead pass'd by,
Bound on their way below to Hela's realm,
Nor shook the bridge so much as thou alone.
And thou hast flesh and colour on thy cheeks,
Like men who live, and draw the vital air;
Nor look'st thou pale and wan, like man deceased,
Souls bound below, my daily passers here."
Balder Dead (Matthew Arnold).
Hermod explained to Mfldgud the reason of his
coming, and, having ascertained that Balder and Nanna
o 209
MYTHS OF THE NORSEMEN
had ridden over the bridge before him, he hastened on,
until he came to the gate, which rose forbiddingly before
him.
Nothing daunted by this barrier, Hermod dismounted
on the smooth ice, and tightening the girths of his
saddle, remounted, and burying his spurs deep into
Sleipnir's sleek sides, he put him to a prodigious leap,
which landed them safely on the other side of Hel-gate.
" Thence on he journey'd o'er the fields of ice
Still north, until he met a stretching wall
Barring his way, and in the wall a grate.
Then he dismounted, and drew tight the girths,
On the smooth ice, of Sleipnir, Odin's horse,
And made him leap the grate, and came within."
Balder Dead (Matthew Arnold).
Riding onward, Hermod came at last to Hel's banquet-
ing-hall, where he found Balder, pale and dejected,
lying upon a couch, his wife Nanna beside him, gazing
fixedly at a beaker of mead, which apparently he had no
heart to quaff.
The Condition of Baldens Release
In vain Hermod informed his brother that he had
come to redeem him ; Balder shook his head sadly,
saying that he knew he must remain in his cheerless
abode until the last day should come, but he implored
Hermod to take Nanna back with him, as the home of
the shades was no place for such a bright and beautiful
creature. But when Nanna heard this request she
clung more closely to her husband's side, vowing that
nothing would ever induce her to part from him, and
that she would stay with him for ever, even in Nifl-heim.
The long night was spent in close conversation, ere
Hermod sought Hel and implored her to release Balder.
The churlish goddess listened in silence to his request,
210
Hermod before Hela
J.C. Dollman
THE RETURN OF HERMOD
and declared finally that she would allow her victim to
depart provided that all things animate and inanimate
would show their sorrow for his loss by shedding
tears.
" Come then ! if Balder was so dear beloved,
And this is true, and such a loss is Heaven's —
Hear, how to Heaven may Balder be restored.
Show me through all the world the signs of grief !
Fails but one thing to grieve, here Balder stops !
Let ail that lives and moves upon the earth
Weep him, and all that is without life weep ;
Let Gods, men, brutes, beweep him ; plants and stones.
So shall I know the lost was dear indeed,
And bend my heart, and give him back to Heaven."
Balder Dead (Matthew Arnold).
This answer was full of encouragement, for all Nature
mourned the loss of Balder, and surely there was
nothing in all creation which would withhold the tribute
of a tear. So Hermod cheerfully made his way out of
Hel's dark realm, carrying with him the ring Draupnir,
which Balder sent back to Odin, an embroidered carpet
from Nanna for Frigga, and a ring for Fulla.
The Return of Hermod
The assembled gods crowded anxiously round
Hermod as soon as he returned, and when he had
delivered his messages and gifts, the JEs'ir sent heralds
to every part of the world to bid all things animate and
inanimate weep for Balder.
" Go quickly forth through all the world, and pray
All living and unliving things to weep
Balder, if haply he may thus be won ! "
Balder Dead (Matthew Arnold).
North, South, East and West rode the heralds, and
as they passed tears fell from every plant and tree, so
21 I
MYTHS OF THE NORSEMEN
that the ground was saturated with moisture, and .metals
and stones, despite their hard hearts, wept too.
The way at last led back to Asgard, and by the road
side was a dark cave, in which the messengers saw,
crouching, the form of a giantess named Thok, whom
some mythologists suppose to have been Loki in dis
guise. When she was called upon to shed a tear, she
mocked the heralds, and fleeing into the dark recesses
of her cave, she declared that no tear should fall from
her eyes, and that, for all she cared, Hel might retain
her prey for ever.
" Thok she weepeth
With dry tears
For Balder's death—
Neither in life, nor yet in death,
Gave he me gladness.
Let Hel keep her prey."
Elder Edda (Hewitt's version].
As soon as the returning messengers arrived in Asgard,
the gods crowded round them to learn the result of
their mission ; but their faces, all aglow with the joy
of anticipation, grew dark with despair when they heard
that one creature had refused the tribute of tears, where
fore they would behold Balder in Asgard no more.
" Balder, the Beautiful, shall ne'er
From Hel return to upper air !
Betrayed by Loki, twice betrayed,
The prisoner of Death is made ;
Ne'er shall he 'scape the place of doom
Till fatal Ragnarok be come ! "
Fathatta (J. C. Jones).
Vali the Avenger
The decrees of fate had not yet been fully consum
mated, and the final act of the tragedy remains to be
briefly stated.
212
THE SIGNIFICATION OF THE STORY
We have already seen how Odin succeeded after
many rebuffs in securing the consent of Rinda to their
union, and that the son born of this marriage was
destined to avenge the death of Balder. The advent
of this wondrous infant now took place, and Vali the
Avenger, as he was called, entered Asgard on the day
of his birth, and on that very same day he slew Hodur
with an arrow from a bundle which he seems to have
carried for the purpose. Thus the murderer of Balder,
unwitting instrument though he was, atoned for the
crime with his blood, according to the code of the true
Norseman.
The Signification of the Story
The physical explanation of this myth is to be found
either in the daily setting of the sun (Balder), which
sinks beneath the western waves, driven away by dark
ness (Hodur), or in the ending of the short Northern
summer and the long reign of the winter season.
" Balder represents the bright and clear summer, when
twilight and daylight kiss each other and go hand in
hand in these Northern latitudes."
" Balder's pyre, of the sun a mark,
Holy hearth red staineth ;
Yet, soon dies its last faint spark,
Darkly then Hoder reigneth."
Viking Tales of the North (R. B. Anderson).
" His death by Hodur is the victory of darkness over
light, the darkness of winter over the light of summer ;
and the revenge by Vali is the breaking forth of new
light after the wintry darkness."
Loki, the fire, is jealous of Balder, the pure light of
heaven, who alone among the Northern gods never
fought, but was always ready with words of conciliation
and peace.
213
MYTHS OF THE NORSEMEN
" But from thy lips, O Balder, night or day,
Heard no one ever an injurious word
To God or Hero, but thou keptest back
The others, labouring to compose their brawls."
Balder Dead (Matthew Arnold}.
The tears shed by all things for the beloved god are
symbolical of the spring thaw, setting in after the hard
ness and cold of winter, when every tree and twig, and
even the stones drip with moisture ; Thok (coal) alone
shows no sign of tenderness, as she is buried deep
within the dark earth and needs not the light of the
sun.
* And as in winter, when the frost breaks up,
At winter's end, before the spring begins,
And a warm west wind blows, and thaw sets in —
After an hour a dripping sound is heard
In all the forests, and the soft-strewn snow
Under the trees is dibbled thick with holes,
And from the boughs the snow loads shuffle down ;
And, in fields sloping to the south, dark plots
Of grass peep out amid surrounding snow,
And widen, and the peasant's heart is glad —
So through the world was heard a dripping noise
Of all things weeping to bring Balder back ;
And there fell joy upon the Gods to hear."
Balder Dead (Matthew Arnold}.
From the depths of their underground prison, the
sun (Balder) and vegetation (Nanna) try to cheer
heaven (Odin) and earth (Frigga) by sending them the
ring Draupnir, the emblem of fertility, and the flowery
tapestry, symbolical of the carpet of verdure which will
again deck the earth and enhance her charms with its
beauty.
The ethical signification of the myth is no less beau
tiful, for Balder and Hodur are symbols of the con
flicting forces of good and evil, while Loki impersonates
the tempter.
214
THE WORSHIP OF BALDER
" But in each human soul we find
That night's dark Hoder, Balder's brother blind,
Is born and waxeth strong as he ;
For blind is ev'ry evil born, as bear cubs be,
Night is the cloak of evil ; but all good
Hath ever clad in shining garments stood.
The busy Loke, tempter from of old,
Still forward treads incessant, and doth hold
The blind one's murder hand, whose quick-launch'd spear
Pierceth young Balder's breast, that sun of Valhal's sphere ! "
Viking Tales of the North (R.B. Anderson).
The Worship of Balder
One of the most important festivals was held at the
summer solstice, or midsummer's eve, in honour of
Balder the good, for it was considered the anniversary of
his death and of his descent into the lower world. On
that day, the longest in the year, the people congregated
out of doors, made great bonfires, and watched the sun,
which in extreme Northern latitudes barely dips beneath^
the horizon ere it rises upon a new day. From mid
summer, the days gradually grow shorter, and the sun's
rays less warm, until the winter solstice, which was
called the " Mother night," as it was the longest night
in the year. Midsummer's eve, once celebrated in
honour of Balder, is now called St. John's day, that
saint having entirely supplanted Balder the good.
CHAPTER XXII : LOKI
The Spirit of Evil
BESIDES the hideous giant Utgard-Loki, the
personification of mischief and evil, whom Thor
and his companions visited in Jctun-heim, the
ancient Northern nations had another type of sin, whom
they called Loki also, and whom we have already seen
under many different aspects.
In the beginning, Loki was merely the personification
of the hearth fire and of the spirit of life. At first a
god, he gradually becomes " god and devil com
bined," and ends in being held in general detestation as
an exact counterpart of the mediaeval Lucifer, the
prince of lies, " the originator of deceit, and the back
biter " of the ^Esir.
By some authorities Loki was said to be the brother
of Odin, but others assert that the two were not related,
but had merely gone through the form of swearing
blood brotherhood common in the North.
" Odin ! dost thou remember
When we in early days
Blended our blood together ?
When to taste beer
Thou did'st constantly refuse
Unless to both 'twas offered ? "
Stemuncfs Edda (Thorpis tr.).
Loki's Character
While Thor is the embodiment of Northern activity,
Loki represents recreation, and the close companion
ship early established between these two gods shows
very plainly how soon our ancestors realised that both
were necessary to the welfare of mankind. Thor is
ever busy and ever in earnest, but Loki makes fun of
216
LOKI'S CHARACTER
everything, until at last his love of mischief leads him
entirely astray, and he loses all love for goodness and
becomes utterly selfish and malevolent.
He represents evil in the seductive and seemingly
beautiful form in which it parades through the world.
Because of this deceptive appearance the gods did not
at first avoid him, but treated him as one of themselves
in all good-fellowship, taking him with them wherever
they went, and admitting him not only to their merry
makings, but also to their council hall, where, unfor
tunately, they too often listened to his advice.
As we have already seen, Loki played a prominent
part in the creation of man, endowing him with the
power of motion, and causing the blood to circulate
freely through his veins, whereby he was inspired with
passions. As personification of fire as well as of mis
chief, Loki (lightning) is often seen with Thor (thunder),
whom he accompanies to Jstun-heim to recover his
hammer, to Utgard-Loki's castle, and to Geirrod's
house. It is he who steals Freya's necklace and SiPs
hair, and betrays Idun into the power of Thiassi ; and
although he sometimes gives the gods good advice and
affords them real help, it is only to extricate them from
some predicament into which he has rashly inveigled
them.
Some authorities declare that, instead of making part
of the creative trilogy (Odin, Hoenir, and Lodur or
Loki), this god originally belonged to a pre-Odinic race
of deities, and was the son of the great giant Fornjotnr
(Ymir), his brothers being Kari (air) and Hler (water),
and his sister Ran, the terrible goddess of the sea. Other
mythologists, however, make him the son of the giant
Farbauti, who has been identified with Bergelmir, the
sole survivor of the deluge, and of Laufeia (leafy isle)
or Nal (vessel), his mother, thus stating that his con-
217
MYTHS OF THE NORSEMEN
nection with Odin was only that of the Northern oath
of good-fellowship.
Loki (fire) first married Glut (glow), who bore him
two daughters, Eisa (embers) and Einmyria (ashes) ; it
is therefore very evident that Norsemen considered him
emblematic of the hearth-fire, and when the flaming wood
crackles on the hearth the goodwives in the North are
still wont to say that Loki is beating his children.
Besides this wife, Loki is also said to have wedded the
giantess Angur-boda (the anguish-boding), who dwelt
in Jotun-heim, and who, as we have already seen, bore
him the three monsters: Hel, goddess of death, the
Midgard snake lormungandr, and the grim wolf
Fenris.
" Loki begat the wolf
With Angur-boda."
S<emun<Fs Edda (Thorpe's tr.).
Sigyn
Loki's third marriage was with Sigyn, who proved a
most loving and devoted wife, and bore him two sons,
Narve and Vali, the latter a namesake of the god who
avenged Balder. Sigyn was always faithful to her
husband, and did not forsake him even after he had
definitely been cast out of Asgard and confined in the
bowels of the earth.
As Loki was the embodiment of evil in the minds of
the Northern races, they entertained nothing but fear of
him, built no temples to his honour, offered no sacrifices
to him, and designated the most noxious weeds by his
name. The quivering, overheated atmosphere of summer
was supposed to betoken his presence, for the people were
then wont to remark that Loki was sowing his wild oats,
and when the sun appeared to be drawing water they
said Loki was drinking.
The story of Loki is so inextricably woven with that
218
SKRYMSLI AND THE PEASANTS CHILD
of the other gods that most of the myths relating to
him have already been told, and there remain but two
episodes of his life to relate, one showing his better side
before he had degenerated into the arch deceiver, and
the other illustrating how he finally induced the gods to
defile their peace-steads by wilful murder.
Skrymsli and the Peasant's Child
A giant and a peasant were playing a game together
one day (probably a game of chess, which was a favourite
winter pastime with the Northern vikings). They of
course had determined to play for certain stakes, and
the giant, being victorious, won the peasant's only son,
whom he said he would come and claim on the morrow
unless the parents could hide him so cleverly that he
could not be found.
Knowing that such a feat would be impossible for
them to perform, the parents fervently prayed to Odin
to help them, and in answer to their entreaties the god
came down to earth, and changed the boy into a tiny
grain of wheat, which he hid in an ear of grain in the
midst of a large field, declaring that the giant would
not be able to find him. The giant Skrymsli, however,
possessed wisdom far beyond what Odin imagined, and,
failing to find the child at home, he strode off imme
diately to the field with his scythe, and mowing the
wheat he selected the particular ear where the boy was
hidden. Counting over the grains of wheat he was
about to lay his hand upon the right one when Odin,
hearing the child's cry of distress, snatched the kernel
out of the giant's hand, and restored the boy to his
parents, telling them that he had done all in his power
to help them. But as the giant vowed he had been
cheated, and would again claim the boy on the morrow
unless the parents could outwit him, the unfortunate
219
MYTHS OF THE NORSEMEN
peasants now turned to Hoenir for aid. The god heard
them graciously and changed the boy into a fluff of
down, which he hid in the breast of a swan swimming
in a pond close by. Now when, a few minutes later,
Skrymsli came up, he guessed what had occurred, and
seizing the swan, he bit off its neck, and would have
swallowed the down had not Hoenir wafted it away
from his lips and out of reach, restoring the boy safe
and sound to his parents, but telling them that he could
not further aid them.
Skrymsli warned the parents that he would make a
third attempt to secure the child, whereupon they
applied in their despair to Loki, who carried the boy
out to sea, and concealed him, as a tiny egg, in the roe
of a flounder. Returning from his expedition, Loki
encountered the giant near the shore, and seeing that he
was bent upon a fishing excursion, he insisted upon
accompanying him. He felt somewhat uneasy lest the
terrible giant should have seen through his device, and
therefore thought it would be well for him to be on the
spot in case of need. Skrymsli baited his hook, and
was more or less successful in his angling, when suddenly
he drew up the identical flounder in which Loki had
concealed his little charge. Opening the fish upon his
knee, the giant proceeded to minutely examine the roe,
until he found the egg which he was seeking.
The plight of the boy was certainly perilous, but Loki,
watching his chance, snatched the egg out of the giant's
grasp, and transforming it again into the child, he in
structed him secretly to run home, passing through the
boathouse on his way and closing the door behind him.
The terrified boy did as he was told immediately he
found himself on land, and the giant, quick to observe
his flight, dashed after him into the boathouse. Now
Loki had cunningly placed a sharp spike in such a posi-
220
THE GIANT ARCHITECT
tion that the great head of the giant ran full tilt against
it, and he sank to the ground with a groan, whereupon
Loki, seeing him helpless, cut off one of his legs.
Imagine the god's dismay, however, when he saw the
pieces join and immediately knit together. But Loki
was a master of guile, and recognising this as the work
of magic, he cut off the other leg, promptly throwing
flint and steel between the severed limb and trunk, and
thereby hindering any further sorcery. The peasants
were immensely relieved to find that their enemy was
slain, and ever after they considered Loki the mightiest
of all the heavenly council, for he had delivered them
effectually from their foe, while the other gods had lent
only temporary aid.
The Giant Architect
Notwithstanding their wonderful bridge Bifrctet, the
tremulous way, and the watchfulness of Heimdall, the
gods could not feel entirely secure in Asgard, and were
often fearful lest the frost giants should make their way
into Asgard. To obviate this possibility, they finally
decided to build an impregnable fortress ; and while
they were planning how this could be done, an un
known architect came with an offer to undertake the
construction, provided the gods would give him sun,
moon, and Freya, goddess of youth and beauty, as
reward. The gods were wroth at so presumptuous an
offer, but when they would have indignantly driven the
stranger from their presence, Loki urged them to make
a bargain which it would be impossible for the stranger
to keep, and so they finally told the architect that tht
guerdon should be his, provided the fortress were
finished in the course of a single winter, and that he
accomplished the work with no other assistance than
that of his horse Svadilfare.
221
MYTHS OF THE NORSEMEN
" To Asgard came an architect,
And castle offered to erect,—
A castle high
Which should defy
Deep Jotun guile and giant raid ;
And this most wily compact made :
Fair Freya, with the Moon and Sun,
As price the fortress being done."
Valhalla (J . C. Jones).
The unknown architect agreed to these seemingly
impossible conditions, and immediately set to work,
hauling ponderous blocks of stone by night, building
during the day, and progressing so rapidly that the
gods began to feel somewhat anxious. Ere long they
noticed that more than half the labour was accomplished
by the wonderful steed Svadilfare, and when they saw,
near the end of winter, that the work was finished save
only one portal, which they knew the architect could
easily erect during the night :
" Horror and fear the gods beset ;
Finished almost the castle stood !
In three days more
The work be o'er ;
Then must they make their contract good,
And pay the awful debt."
Valhalla (J , C. Jones).
Terrified lest they should be called upon to part, not
only with the sun and moon, but also with Freya, the
personification of the youth and beauty of the world,
the gods turned upon Loki, and threatened to kill him
unless he devised some means of hindering the architect
from finishing the work within the specified time.
Loki's cunning proved once more equal to the situa
tion. He waited until nightfall of the final day, when,
as Svadilfare passed the fringe of a forest, painfully
dragging one of the great blocks of stone required for
222.
O 3
5- a
a?
Ig.
LOKI'S LAST CRIME
the termination of the work, he rushed out from a dark
glade in the guise of a mare, and neighed so invitingly
that, in a trice, the horse kicked himself free of his har
ness and ran after the mare, closely pursued by his angry
master. The mare galloped swiftly on, artfully luring
horse and master deeper and deeper into the forest
shades, until the night was nearly gone, and it was no
longer possible to finish the work. The architect was
none other than a redoubtable Hrim-thurs, in disguise,
and he now returned to Asgard in a towering rage at
the fraud which had been practised upon him. Assum
ing his wonted proportions, he would have annihilated
the gods had not Thor suddenly returned from a journey
and slain him with his magic hammer Miolnir, which he
hurled with terrific force full in his face.
The gods had saved themselves on this occasion only
by fraud and by the violent deed of Thor, and these
were destined to bring great sorrow upon them, and
eventually to secure their downfall, and to hasten the
coming of Ragnarok. Loki, however, felt no remorse
for his part, and in due time, it is said, he became the
parent of an eight-footed steed called Sleipnir, which, as
we have seen, was Odin's favourite mount.
" But Sleipnir he begat
With Svadilfari."
Lay ofHyndla (Thorpe's tr.)<
Loki performed so many evil deeds during his career
that he richly deserved the title of " arch deceiver "
which was given him. He was generally hated for his
subtle malicious ways, and for an inveterate habit of
prevarication which won for him also the title of
" prince of lies."
Loki's last Crime
Loki's last crime, and the one which filled his measure
223
MYTHS OF THE NORSEMEN
of iniquity, was to induce Hodur to throw the fatal
mistletoe at Balder, whom he hated merely on account
of his immaculate purity. Perhaps even this crime
might have been condoned had it not been for his
obduracy when, in the disguise of the old woman Thok,
he was called upon to shed a tear for Balder. His
action on this occasion convinced the gods that nothing
but evil remained within him, and they pronounced
unanimously upon him the sentence of perpetual
banishment from Asgard.
s Banquet
To divert the gods' sadness and make them, for a
short time, forget the treachery of Loki and the loss of
Balder, ^Egir, god of the sea, invited them to partake
of a banquet in his coral caves at the bottom of the
sea.
" Now, to assuage the high gods' grief
And bring their mourning some relict,
From coral caves
'Neath ocean waves,
Mighty King JEgir
Invited the JEsir
To festival
In Hlesey's hall ;
That, tho' for Baldur every guest
Was grieving yet,
He might forget
Awhile his woe in friendly least."
Valhalla (J. C. Jones)
The gods gladly accepted the invitation, and clad in
their richest garb, and with festive smiles, they appeared
in the coral caves at the appointed time. None were
absent save the radiant Balder, for whom many a
regretful sigh was heaved, and the evil Loki, whom
none could regret In the course of the feast, however,
this last-named god appeared in their midst like a dark
224
THE PURSUIT OF LOKI
shadow, and when bidden to depart, he gave vent to his
evil passions in a torrent of invective against the gods.
" Of the JEsir and the Alfar
That are here within
Not one has a friendly word for thee."
Compotation, or Lokfs Altercation (Thorpe's tr.).
Then, jealous of the praises which Funfeng, JEgir's
servant, had won for the dexterity with which he waited
upon his master's guests, Loki suddenly turned upon
him and slew him. At this wanton crime, the gods in
fierce wrath drove Loki away once more, threatening
him with dire punishment should he ever appear before
them again.
Scarcely had the jEsir recovered from this disagree
able interruption to their feast, and resumed their places
at the board, when Loki came creeping in once more,
resuming his slanders with venomous tongue, and taunt
ing the gods with their weaknesses or shortcomings,
dwelling maliciously upon their physical imperfections,
and deriding them for their mistakes. In vain the
gods tried to stem his abuse ; his voice rose louder
and louder, and he was just giving utterance to some
base slander about Sif, when he was suddenly cut short
by the sight of Thor's hammer, angrily brandished by
an arm whose power he knew full well, and he fled
incontinently.
" Silence, thou impure being !
My mighty hammer, Miollnir,
Shall stop thy prating.
I will thy head
From thy neck strike ;
Then will thy life be ended."
Compotation, or Lokis Altercation ({Thorpe's tr.).
The Pursuit of Loki
Knowing that he could now have no hope of being
MYTHS OF THE NORSEMEN
admitted into Asgard again, and that sooner or later the
gods, seeing the effect of his evil deeds, would regret
having permitted him to roam the world, and would
try either to bind or slay him, Loki withdrew to the
mountains, where he built himself a hut, with four
doors which he always left wide open to permit of a
hasty escape. Carefully laying his plans, he decided
that if the gods should come in search of him he would
rush down to the neighbouring cataract, according to
tradition the Fraananger force or stream, and, changing
himself into a salmon, would thus evade his pursuers.
He reasoned, however, that although he could easily
avoid any hook, it might be difficult for him to effect
his escape if the gods should fashion a net like that of
the sea- goddess Ran.
Haunted by this fear, he decided to test the possi
bility of making such a mesh, and started to make one
out of twine. He was still engaged upon the task
when Odin, Kvasir, and Thor suddenly appeared in the
distance ; and knowing that they had discovered his
retreat, Loki threw his half-finished net into the fire,
and, rushing through one of his ever-open doors, he
leaped into the waterfall, where, in the shape of a
salmon, he hid among some stones in the bed of the
stream.
The gods, finding the hut empty, were about to
depart, when Kvasir perceived the remains of the
burnt net on the hearth. After some thought an
inspiration came to him, and he advised the gods to
weave a similar implement and use it in searching for
their foe in the neighbouring stream, since it would be
like Loki to choose such a method of baffling their
pursuit. This advice seemed good and was immediately
followed, and, the net finished, the gods proceeded to
drag the stream. Loki eluded the net at its first cast
226
LOKI'S PUNISHMENT
by hiding at the bottom of the river between two
stones ; and when the gods weighted the mesh and
tried a second time, he effected his escape by jumping
up stream. A third attempt to secure him proved
successful, however, for, as he once more tried to get
away by a sudden leap, Thor caught him in mid-air
and held him so fast, that he could not escape. The
salmon, whose slipperiness is proverbial in the North,
is noted for its remarkably slim tail, and Norsemen
attribute this to Thor's tight grasp upon his foe.
Loki's Punishment
Loki now sullenly resumed his wonted shape, and
his captors dragged him down into a cavern, where they
made him fast, using as bonds the entrails of his son
Narve, who had been torn to pieces by Vali, his brother,
whom the gods had changed into a wolf for the purpose.
One of these fetters was passed under Loki's shoulders,
and one under his loins, thereby securing him firmly
hand and foot ; but the gods, not feeling quite satisfied
that the strips, tough and enduring though they were,
would not give way, changed them into adamant or
iron.
" Thee, on a rock's point,
With the entrails of thy ice-cold son,
The gods will bind."
Sarmund's Edda ({Thorpe's tr.).
Skadi, the giantess, a personification of the cold
mountain stream, who had joyfully watched the fetter
ing of her foe (subterranean fire), now fastened a
serpent directly over his head, so that its venom would
fall, drop by drop, upon his upturned face. But Sigyn,
Loki's faithful wife, hurried with a cup to his side, and
until the day of Ragnarok she remained by him, catch
ing the drops as they fell, and never leaving her post
227
MYTHS OF THE NORSEMEN
except when her vessel was full, and she was obliged to
empty it. Only during her short absences could the
drops of venom fall upon Loki's face, and then they
caused such intense pain that he writhed with anguish,
his efforts to get free shaking the earth and producing
the earthquakes which so frighten mortals.
" Ere they left Kim in his anguish,
O'er his treacherous brow, ungrateful,
Skadi hung a serpent hateful,
Venom drops for aye distilling,
Every nerve with torment filling ;
Thus shall he in horror languish.
By him, still unwearied kneeling,
Sigyn at his tortured side, —
Faithful wife ! with beaker stealing
Drops of venom as they fall, —
Agonising poison all !
Sleepless, changeless, ever dealing
Comfort, will she still abide ;
Only when the cup's o'erflowing
Must fresh pain and smarting cause,
Swift, to void the beaker going,
Shall she in her watching pause.
Then doth Loki
Loudly cry ;
Shrieks of terror,
Groans of horror,
Breaking forth in thunder peals
With his writhings scared Earth reels.
Trembling and quaking,
E'en high Heav'n shaking !
So wears he out his awful doom,
Until dread Ragnarok be come."
ralfafla (J. C. Jones).
In this painful position Loki was destined to remain
until the twilight of the gods, when his bonds would be
loosed, and he would take part in the fatal conflict on
the battlefield of Vigrid, falling at last by the hand of
Heimdall, who would be slain at the same time.
228
Loki and Sigyn
M. E. Winge
228
LOKTS DAY
As we have seen, the venom-dropping snake in this
myth is the cold mountain stream, whose waters, falling
from time to time upon subterranean fire, evaporate in
steam, which escapes through fissures, and causes earth
quakes and geysers, phenomena with which the inhabi
tants of Iceland, for instance, were very familiar.
Loki's Day
When the gods were reduced to the rank of demons
by the introduction of Christianity, Loki was con
founded with Saturn, who had also been shorn of his
divine attributes, and both were considered the proto
types of Satan. The last day of the week, which was
held sacred to Loki, was known in the Norse as
Laugardag, or wash-day, but in English it was changed
to Saturday, and was said to owe its name not to
Saturn but to Sataere, the thief in ambush, and the
Teutonic god of agriculture, who is supposed to be
merely another personification of Loki.
229
CHAPTER XXIH : THE GIANTS
AS we have already seen, the Northern races
imagined that the giants were the first creatures
who came to life among the icebergs which
filled the vast abyss of Ginnunga-gap. These giants
were from the very beginning the opponents and rivals
of the gods, and as the latter were the personifications
of all that is good and lovely, the former were repre
sentative of all that was ugly and evil.
" He comes — he comes — the Frost Spirit comes ! on the rushing
northern blast,
And the dark Norwegian pines have bowed as his fearful breath
went past.
With an unscorched wing he has hurried on, where the fires on
Hecla glow
On the darkly beautiful sky above and the ancient ice below."
J. G. Whittler.
When Ymir, the first giant, fell lifeless on the ice>
slain by the gods, his progeny were drowned in his
blood. One couple only, Bergelmir and his wife,
effected their escape to Jctun-heim, where they took up
their abode and became the parents of all the giant race.
In the North the giants were called by various names,
each having a particular meaning. Jotun, for instance,
meant "the great eater," for the giants were noted
for their enormous appetites as well as for their un
common size. They were fond of drinking as well as of
eating, wherefore they were also called Thurses, a word
which some writers claim had the same meaning as
thirst ; but others think they owed this name to the
high towers (" turseis ") which they were supposed to
have built. As the giants were antagonistic to the gods,
the latter always strove to force them to remain in Jfltun-
230
Thor and the Giants
M. E. Winge
230
ORIGIN OF THE MOUNTAINS
heim, which was situated in the cold regions of the
Pole. The giants were almost invariably worsted in
their encounters with the gods, for they were heavy
and slow-witted, and had nothing but stone weapons
to oppose to the jEsir's bronze. In spite of this in
equality, however, they were sometimes greatly envied
by the gods, for they were thoroughly conversant with
all knowledge relating to the past. Even Odin was
envious of this attribute, and no sooner had he secured
it by a draught from Mimir's spring than he hastened
to Jotun-heim to measure himself against Vafthrudnir,
the most learned of the giant brood. But he might
never have succeeded in defeating his antagonist in this
strange encounter had he not ceased inquiring about
the past and propounded a question relating to the
future.
Of all the gods Thor was most feared by the Jfltuns,
for he was continually waging war against the frost and
mountain giants, who would fain have bound the earth
for ever in their rigid bands, thus preventing men from
tilling the soil. In fighting against them, Thor, as we
have already seen, generally had recourse to his terrible
hammer Miolnir.
Origin of the Mountains
According to German legends the uneven surface of
the earth was due to the giants, who marred its smooth
ness by treading upon it while it was still soft and
newly created, while streams were formed from the
copious tears shed by the giantesses upon seeing the
valleys made by their husbands' huge footprints. As
such was the Teutonic belief, the people imagined that
the giants, who personified the mountains to them,
were huge uncouth creatures, who could only move
about in the darkness or fog, and were petrified as soon
231
MYTHS OF THE NORSEMEN
as the first rays of sunlight pierced through the gloom
or scattered the clouds.
This belief led them to name one of their principal
mountain chains the Riesengebirge (giant mountains).
The Scandinavians also shared this belief, and to this
day the Icelanders designate their highest mountain
peaks by the name of Jokul, a modification of the word
" JOtun." In Switzerland, where the everlasting snows
rest upon the lofty mountain tops, the people still
relate old stories of the time when the giants roamed
abroad ; and when an avalanche came crashing down
the mountain side, they say the giants have restlessly
shaken off part of the icy burden from their brows and
shoulders.
The First Gods
As the giants were also personifications of snow, ice,
cold, stone, and subterranean fire, they were said to be
descended from the primitive Fornjotnr, whom some
authorities identify with Ymir. According to this
version of the myth, Fornjotnr had three sons : Hler,
the sea ; Kari, the air ; and Loki, fire. These three
divinities, the first gods, formed the oldest trinity, and
their respective descendants were the sea giants Mimir,
Gymir, and Grendel, the storm giants Thiassi, Thrym,
and Beli, and the giants of fire and death, such as the
Fenris wolf and Hel.
As all the royal dynasties claimed descent from some
mythical being, the Merovingians asserted that their first
progenitor was a sea giant, who rose out of the waves
in the form of an ox, and surprised the queen while
she was walking alone on the seashore, compelling her
to become his wife. She gave birth to a son named
Meroveus, the founder of the first dynasty of Frankish
kings.
232
THE GIANT IN LOVE
Many stones have already been told about the most
important giants. They reappear in many of the
later myths and fairy-tales, and manifest, after the
introduction of Christianity, a peculiar dislike to the
sound of church bells and the singing of monks and
nuns.
The Giant in Love
The Scandinavians relate, in this connection, that in
the days of Olaf the Saint a giant called Senjemand,
dwelt on the Island of Senjen, and he was greatly
incensed because a nun on the Island of Crypto daily
sang her morning hymn. This giant fell in love with
a beautiful maiden called Juterna-jesta, and it was long
ere he could find courage to propose to her. When at
last he made his halting request, the fair damsel scorn
fully rejected him, declaring that he was far too old
and ugly for her taste.
" Miserable Senjemand — ugly and grey !
Thou win the maid of Kvedfiord !
No — a churl thou art and shalt ever remain."
Ballad (Brace's tr.).
In his anger at being thus scornfully refused, the
giant swore vengeance, and soon after he shot a great
flint arrow from his bow at the maiden, who dwelt
eighty miles away. Another lover, Torge, also a
giant, seeing her peril and wishing to protect her,
flung his hat at the speeding arrow. This hat was a
thousand feet high and proportionately broad and
thick, nevertheless the arrow pierced the headgear,
falling short, however, of its aim. Senjemand, seeing
that he had failed, and fearing the wrath of Torge,
mounted his steed and prepared to ride off as quickly
as possible ; but the sun, rising just then above the
233
MYTHS OF THE NORSEMEN
horizon, turned him into stone, together with the
arrow and Torge's hat, the huge pile being known
as the Torghatten mountain. The people still point
to an obelisk which they say is the stone arrow ; to a
hole in the mountain, 289 feet high and 88 feet wide,
which they say is the aperture made by the arrow in
its flight through the hat ; and to the horseman on
Senjen Island, apparently riding a colossal steed and
drawing the folds of his wide cavalry cloak closely
about him. As for the nun whose singing had so dis
turbed Senjemand, she was petrified too, and never
troubled any one with her psalmody again.
The Giant and the Church Bells
Another legend relates that one of the mountain
giants, annoyed by the ringing of church bells more
than fifty miles away, once caught up a huge rock,
which he hurled at the sacred building. Fortunately
it fell short and broke in two. Ever since then, the
peasants say that the trolls come on Christmas Eve to
raise the largest piece of stone upon golden pillars,
and to dance and feast beneath it. A lady, wishing
to know whether this tale were true, once sent her
groom to the place. The trolls came forward and
hospitably offered him a drink from a horn mounted
in gold and ornamented with runes. Seizing the horn,
the groom flung its contents away and dashed off with
it at a mad gallop, closely pursued by the trolls, from
whom he escaped only by passing through a stubble
field and over running water. Some of their number
visited the lady on the morrow to claim this horn, and
when she refused to part with it they laid a curse upon
her, declaring that her castle would be burned down
every time the horn should be removed. The predic
tion has thrice been fulfilled, and now the family guard
£
£
£
y
THE GIANTS' SHIP
the relic with superstitious care. A similar drinking
vessel, obtained in much the same fashion by the
Oldenburg family, is exhibited in the collection of the
King of Denmark.
The giants were not supposed to remain stationary,
but were said to move about in the darkness, some
times transporting masses of earth and sand, which they
dropped here and there. The sandhills in northern
Germany and Denmark were supposed to have been
thus formed.
The Giants' Ship
A North Frisian tradition relates that the giants
possessed a colossal ship, called Mannigfual, which
constantly cruised about in the Atlantic Ocean. Such
was the size of this vessel that the captain was said to
patrol the deck on horseback, while the rigging was so
extensive and the masts so high that the sailors who
went up as youths came down as gray-haired men,
having rested and refreshed themselves in rooms
fashioned and provisioned for that purpose in the
huge blocks and pulleys.
By some mischance it happened that the pilot once
directed the immense vessel into the North Sea, and
wishing to return to the Atlantic as soon as possible,
yet not daring to turn in such a small space, he steered
into the English Channel. Imagine the dismay of all
on board when they saw the passage growing narrower
and narrower the farther they advanced. When they
came to the narrowest spot, between Calais and Dover,
it seemed barely possible that the vessel, drifting along
with the current, could force its way through. The
captain, with laudable presence of mind, promptly bade
his men soap the sides of the ship, and to lay an extra-
thick layer on the starboard, where the rugged cliffs of
23*
MYTHS OF THE NORSEMEN
Dover rose threateningly. These orders were no sooner
carried out than the vessel entered the narrow space,
and, thanks to the captain's precaution, it slipped
safely through. The rocks of Dover scraped off so
much soap, however, that ever since they have been
particularly white, and the waves dashing against them
still have an unusually foamy appearance.
This exciting experience was not the only one through
which the Mannigfual passed, for we are told that it
once, nobody knows how, penetrated into the Baltic
Sea, where, the water not being deep enough to keep
the vessel afloat, the captain ordered all the ballast to
be thrown overboard. The material thus cast on either
side of the vessel into the sea formed the two islands
of Bornholm and Christiansoe.
Princess Use
In Thuringia and in the Black Forest the stories of
the giants are legion, and one of the favourites with
the peasants is that about Use, the lovely daughter of
the giant of the Ilsenstein. She was so charming that
far and wide she was known as the Beautiful Princess
Use, and was wooed by many knights, of whom she
preferred the Lord of Westerburg. But her father
did not at all approve of her consorting with a mere
mortal, and forbade her to see her lover. Princess
Use was wilful, however, and in spite of her sire's
prohibition she daily visited her lover. The giant,
exasperated by her persistency and disobedience, finally
stretched out his huge hands and, seizing the rocks,
tore a great gap between the height where he dwelt
and the castle of Westerburg. Upon this, Princess
Use, going to the cleft which parted her from her
lover, recklessly flung herself over the precipice into
the raging flood beneath, and was there changed into
236
THE GIANTESS'S PLAYTHING
a bewitching undine. She dwelt in the limpid waters
for many a year, appearing from time to time to
exercise her fascinations upon mortals, and even, it is
said, captivating the affections of the Emperor Henry,
who paid frequent visits to her cascade. Her last
appearance, according to popular belief, was at Pente
cost, a hundred years ago ; and the natives have not
yet ceased to look for the beautiful princess, who is
said still to haunt the stream and to wave her white
arms to entice travellers into the cool spray of the
waterfall.
" I am the Princess Use,
And I dwell at the Ilsenstein ;
Come with me to my castle,
And bliss shall be mine and thine.
" With the cool of my glass-clear waters
Thy brow and thy locks I'll lave ;
And thou'lt think of thy sorrows no longer,
For all that thou look'st so grave.
" With my white arms twined around thee,
And lapped on my breast so white,
Thou shalt lie, and dream of elf-land —
Its loves and wild delight."
Heine (Martin's tr.\
The Giantess's Plaything
The giants inhabited all the earth before it was given
to mankind, and it was only with reluctance that they
made way for the human race, and retreated into the
waste and barren parts of the country, where they
brought up their families in strict seclusion. Such
was the ignorance of their offspring, that a young
giantess, straying from home, once came to an in
habited valley, where for the first time in her life she
saw a farmer ploughing on the hillside. Deeming him
a pretty plaything, she caught him up with his team,
237
MYTHS OF THE NORSEMEN
and thrusting them into her apron, she gleefully carried
them home to exhibit to her father. But the giant
immediately bade her carry peasant and horses back to
the place where she had found them, and when she
had done so he sadly explained that the creatures
whom she took for mere playthings, would eventually
drive the giant folk away, and become masters of the
earth.
CHAPTER XXIV : THE DWARFS
Little Men
IN the first chapter we saw how the black elves,
dwarfs, or Svart-alfar, were bred like maggots in
the flesh of the slain giant Ymir. The gods, per
ceiving these tiny, unformed creatures creeping in and
out, gave them form and features, and they became
known as dark elves, on account of their swarthy com
plexions. These small beings were so homely, with
their dark skin, green eyes, large heads, short legs, and
crow's feet, that they were enjoined to hide underground,
being commanded never to show themselves during
the daytime lest they should be turned into stone.
Although less powerful than the gods, they were far
more intelligent than men, and as their knowledge was
boundless and extended even to the future, gods and
men were equally anxious to question them.
The dwarfs were also known as trolls, kobolds,
brownies, goblins, pucks, or Huldra folk, according to
the country where they dwelt.
" You are the grey, grey Troll,
With the great green eyes,
But I love you, grey, grey Troll —
You are so wise !
" Tell me this sweet morn,
Tell me all you know —
Tell me, was 1 born ?
Tell me, did I grow ? "
The Legend of the Link Fay (Buchanan).
The Tarnkappc
These little beings could transport themselves with
marvellous celerity from one place to another, and they
Jpved to conceal themselves behind rocks, when they
139
MYTHS OF THE NORSEMEN
would mischievously repeat the last words of conversa
tions overheard from such hiding-places. Owing to
this well-known trick, the echoes were called dwarfs'
talk, and people fancied that the reason why the makers
of such sounds were never seen was because each dwarf
was the proud possessor of a tiny red cap which made
the wearer invisible. This cap was called Tarnkappe,
and without it the dwarfs dared not appear above the
surface of the earth after sunrise for fear of being
petrified. When wearing it they were safe from this
peril.
** Away ! let not the sun view me —
I dare no longer stay ;
An Elfin-child, thou wouldst me see,
To stone turn at his ray."
La Motte-Fouqut.
The Legend of Kallundborg
Helva, daughter of the Lord of Nesvek, was loved
by Esbern Snare, whose suit, however, was rejected by
the proud father with the scornful words : <c When
thou shalt build at Kallundborg a stately church, then
will I give thee Helva to wife."
Now Esbern, although of low estate, was proud of
heart, even as the lord, and he determined, come what
might, to find a way to win his coveted bride. So off
he strode to a troll in Ullshoi Hill, and effected a
bargain whereby the troll undertook to build a fine
church, on completion of which Esbern was to tell the
builder's name or forfeit his eyes and heart.
Night and day the troll wrought on, and as the
building took shape, sadder grew Esbern Snare. He
listened at the crevices of the hill by night ; he watched
during the day ; he wore himself to a shadow by anxious
thought ; he besought the elves to aid him. All to no
purpose. Not a sound did he hear, not a thing did he
see, to suggest the name of the builder.
240
THE LEGEND OF KALLUNDBORG
Meantime, rumour was busy, and the fair Helva,
hearing of the evil compact, prayed for the soul of the
unhappy man.
Time passed until one day the church lacked only
one pillar, and worn out by black despair, Esbern sank
exhausted upon a bank, whence he heard the troll
hammering the last stone in the quarry underground.
" Fool that I am," he said bitterly, " I have builded
my tomb."
Just then he heard a light footstep, and looking up,
he beheld his beloved. " Would that I might die in
thy stead," said she, through her tears, and with that
Esbern confessed how that for love of her he had im
perilled eyes and heart and soul.
Then fast as the troll hammered underground, Helva
prayed beside her lover, and the prayers of the maiden
prevailed over the spell of the troll, for suddenly
Esbern caught the sound of a troll-wife singing to her
infant, bidding it be comforted, for that, on the morrow,
Father Fine would return bringing a mortal's eyes and
heart.
Sure of his victim, the troll hurried to Kallundborg with
the. last stone. " Too late, Fine ! " quoth Esbern, and
at the word, the troll vanished with his stone, and it is
said that the peasants heard at night the sobbing of a
woman underground, and the voice of the troll loud
with blame.
" Of the Troll of the Church they sing the rune
By the Northern Sea in the harvest moon ;
And the fishers of Zealand hear him still
Scolding his wife in Ulshoi hill.
" And seaward over its groves of birch
Still looks the tower of Kallundborg church,
Where, first at its altar, a wedded pair,
Stood Helva of Nesvelt and Esbern Snare ! "
T. G. Whittier
Q 241
MYTHS OF THE NORSEMEN
The Magic of the Dwarfs
The dwarfs, as well as the elves, were ruled by a
king, who, in various countries of northern Europe,
was known as Andvari, Alberich, Elbegast, Gondemar,
Laurin, or Oberon. He dwelt in a magnificent sub
terranean palace, studded with the gems which his
subjects had mined from the bosom of the earth, and,
besides untold riches and the Tarnkappe, he owned a
magic ring, an invincible sword, and a belt of strength.
At his command the little men, who were very clever
smiths, would fashion marvellous jewels or weapons,
which their ruler would bestow upon favourite mortals.
We have already seen how the dwarfs fashioned Sif s
golden hair, the ship Skidbladnir, the point of Odin's
spear Gungnir, the ring Draupnir, the golden-bristled
boar Gullin-bursti, the hammer Miolnir, and Freya's
golden necklace Brisinga-men. They are also said to
have made the magic girdle which Spenser describes in
his poem of the " Faerie Queene," — a girdle which was
said to have the power of revealing whether its wearer
were virtuous or a hypocrite.
" That girdle gave the virtue of chaste love
And wifehood true to all that did it bear ;
But whosoever contrary doth prove
Might not the same about her middle wear
But it would loose, or eke asunder tear."
Faerie Queene (Spenser).
The dwarfs also manufactured the mythical sword
Tyrfing, which could cut through iron and stone, and
which they gave to Angantyr. This sword, like Frey's,
fought of its own accord, and could not be sheathed,
after it was once drawn, until it had tasted blood.
Angantyr was so proud of this weapon that he had it
buried with him ; but his daughter Hervor visited his
242
THE PASSING OF THE DWARFS
tomb at midnight, recited magic spells, and forced him
to rise from his grave to give her the precious blade.
She wielded it bravely, and it eventually became the
property of another of the Northern heroes.
Another famous weapon, which according to tradition
was forged by the dwarfs in Eastern lands, was the
sword Angurvadel which Frithiof received as a portion
of his inheritance from his fathers. Its hilt was of
hammered gold, and the blade was inscribed with runes
which were dull until it was brandished in war, when
they flamed red as the comb of the fighting-cock.
" Quick lost was that hero
Meeting in battle's night that blade high-flaming with runics.
Widely renown'd was this sword, of swords most choice in the
Northland."
Tegner's Frithiof (G. Stephens'; tr.).
The Passing of the Dwarfs
The dwarfs were generally kind and helpful ; some
times they kneaded bread, ground flour, brewed beer,
performed countless household tasks, and harvested
and threshed the grain for the farmers. If ill-treated,
however, or turned to ridicule, these little creatures
would forsake the house and never come back again.
When the old gods ceased to be worshipped in the
Northlands, the dwarfs withdrew entirely from the
country, and a ferryman related how he had been hired
by a mysterious personage to ply his boat back and forth
across the river one night, and at every trip his vessel
was so heavily laden with invisible passengers that it
nearly sank. When his night's work was over, he
received a rich reward, and his employer informed him
that he had carried the dwarfs across the river, as they
were leaving the country for ever in consequence of the
unbelief of the people.
H3
MYTHS OF THE NORSEMEN
Changelings
According to popular superstition, the dwarfs, in envy
of man's taller stature, often tried to improve their race
by winning human wives or by stealing unbaptized
children, and substituting their own offspring for the
human mother to nurse. These dwarf babies were
known as changelings, and were recognisable by their
puny and wizened forms. To recover possession of
her own babe, and to rid herself of the changeling,
a woman was obliged either to brew beer in egg
shells or to grease the soles of the child's feet and
hold them so near the flames that, attracted by their
offspring's distressed cries, the dwarf parents would
hasten to claim their own and return the stolen
child.
The troll women were said to have the power of
changing themselves into Maras or nightmares, and of
tormenting any one they pleased ; but if the victim
succeeded in stopping up the hole through which a
Mara made her ingress into his room, she was entirely
at his mercy, and he could even force her to wed
him if he chose to do so. A wife thus obtained
was sure to remain as long as the opening through
which she had entered the house was closed, but
if the plug were removed, either by accident or
design, she immediately effected her escape and never
returned.
The Peaks of the Trolls
Naturally, traditions of the little folk abound every
where throughout the North, and many places are
associated with their memory. The well-known Peaks
of the Trolls (Trold-Tindterne) in Norway are said to
be the scene of a conflict between two bands of trolls,
13 «
IS
o «
"1
«
A CONJECTURE
who in the eagerness of combat omitted to note the
approach of sunrise, with the result that they were
changed into the small points of rock which stand up
noticeably upon the crests of the mountain.
A Conjecture
Some writers have ventured a conjecture that the
dwarfs so often mentioned in the ancient sagas and
fairy-tales were real beings, probably the Phoenician
miners, who, working the coal, iron, copper, gold, and
tin mines of England, Norway, Sweden, etc., took
advantage of the simplicity and credulity of the early
inhabitants to make them believe that they belonged to
a supernatural race and always dwelt underground, in a
region which was called Svart-alfa-heim, or the home of
the black elves.
CHAPTER XXV: THE ELVES
The Realm of Faery
BESIDES the dwarfs there was another numerous
class of tiny creatures called Lios-alfar, lighter
white elves, who inhabited the realms of air be
tween heaven and earth, and were gently governed by
the genial god Frey from his palace in Alf-heim. They
were lovely, beneficent beings, so pure and innocent
that, according to some authorities, their name was
derived from the same root as the Latin word " white "
(albus\ which, in a modified form, was given to the
snow-covered Alps, and to Albion (England), because
of her white chalk cliffs which could be seen afar.
The elves were so small that they could flit about
unseen while they tended the flowers, birds, and
butterflies ; and as they were passionately fond of
dancing, they often glided down to earth on a moon
beam, to dance on the green. Holding one another by
the hand, they would dance in circles, thereby making
the " fairy rings," which were to be discerned by the
deeper green and greater luxuriance of the grass which
their little feet had pressed.
" Merry elves, their morrice pacing
To aerial minstrelsy,
Emerald rings on brown heath tracing,
Trip it deft and merrily."
Sir Walter Scott.
If any mortal stood in the middle of one of these
fairy rings he could, according to popular belief in
England, see the fairies and enjoy their favour ; but
the Scandinavians and Teutons vowed that the un
happy man must die. In illustration of this supersti
tion, a story is told of how Sir Olaf, riding off to his
246
<U :_
O "V
c S
rt c
Q I
i pq
2 d
THE WILL-O'-THE-WISPS
wedding, was enticed by the fairies into their ring.
On the morrow, instead of a merry marriage, his friends
witnessed a triple funeral, for his mother and bride
also died when they beheld his lifeless corpse.
" Master Olof rode forth ere dawn of the day
And came where the Elf-folk were dancing away.
The dance is so merry,
So merry in the greenwood.
" And on the next morn, ere the daylight was red,
In Master OloPs house lay three corpses dead.
The dance is so merry,
So merry in the greenwood.
" First Master Olof, and next his young bride,
And third his old mother — for sorrow she died.
The dance is so merry,
So merry in the greenwood."
Master Olof at the Elfin Dance (Howitfs tr.).
The Elf-dance
These elves, who in England were called fairies or
fays, were also enthusiastic musicians, and delighted
especially in a certain air known as the elf-dance,
which was so irresistible that no one who heard it could
refrain from dancing. If a mortal, overhearing the
air, ventured to reproduce it, he suddenly found him
self incapable of stopping and was forced to play on
and on until he died of exhaustion, unless he were deft
enough to play the tune backwards, or some one charit
ably cut the strings of his violin. His hearers, who
were forced to dance as long as the tones continued,
could only stop when they ceased.
The Will-o'-the-wisps
In mediaeval times, the will-o'-the-wisps were known
in the North as elf lights, for these tiny sprites were
M7
MYTHS OF THE NORSEMEN
supposed to mislead travellers ; and popular superstition
held that the Jack-o'-lanterns were the restless spirits
of murderers forced against their will to return to the
scene of their crimes. As they nightly walked thither,
it is said that they doggedly repeated with every step,
" It is right ; " but as they returned they sadly reiterated,
" It is wrong."
Oberon and Titania
In later times the fairies or elves were said to be ruled
by the king of the dwarfs, who, being an underground
spirit, was considered a demon, and allowed to retain
the magic power which the missionaries had wrested from
the god Frey. In England and France the king of the
fairies was known by the name of Oberon ; he governed
fairyland with his queen Titania, and the highest revels
on earth were held on Midsummer night. It was then
that the fairies all congregated around him and danced
most merrily.
" Every elf and fairy sprite
Hop as light as bird from brier ;
And this ditty after me
Sing, and dance it trippingly."
Midsummer-Night's Dream (Shakespeare).
These elves, like the brownies, Huldra folk, kobolds,
etc., were also supposed to visit human dwellings, and
it was said that they took mischievous pleasure in
tangling and knotting horses' manes and tails. These
tangles were known as elf-locks, and whenever a farmer
descried them he declared that his steeds had been elf-
ridden during the night.
Alf-blot
In Scandinavia and Germany sacrifices were offered
to the elves to make them propitious. These sacrifices
248
The White Elves
Chas. P. Sainton, R.I.
By Permission of the Artist. All Rights Reserved
248
IMAGES ON DOORPOSTS
consisted of some small animal, or of a bowl of honey
and milk, and were known as Alf-blot. They were
quite common until the missionaries taught the people
that the elves were mere demons, when they were trans
ferred to the angels, who were long entreated to befriend
mortals, and propitiated by the same gifts.
Many of the elves were supposed to live and die
with the trees and plants which they tended, but these
moss, wood, or tree maidens, while remarkably beautiful
when seen in front, were hollow like a trough when
viewed from behind. They appear in many of the
popular tales, but almost always as benevolent and
helpful spirits, for they were anxious to do good to
mortals and to cultivate friendly relations with them.
Images on Doorposts
In Scandinavia the elves, both light and dark, were
worshipped as household divinities, and their images
were carved on the doorposts. The Norsemen, who
were driven from home by the tyranny of Harald
Harfager in 874, took their carved doorposts with them
upon their ships. Similar carvings, including images
of the gods and heroes, decorated the pillars of their
high seats which they also carried away. The exiles
showed their trust in their gods by throwing these
wooden images overboard when they neared the Ice
landic shores and settling where the waves carried the
posts, even if the spot scarcely seemed the most
desirable. " Thus they carried with them the religion,
the poetry, and the laws of their race, and on this deso
late volcanic island they kept these records unchanged
for hundreds of years, while other Teutonic nations
gradually became affected by their intercourse with
Roman and Byzantine Christianity." These records,
carefully collected by Saemund the learned, form the
H9
MYTHS OF THE NORSEMEN
Elder Edda, the most precious relic of ancient Northern
literature, without which we should know comparatively
little of the religion of our forefathers.
The sagas relate that the first settlements in Green
land and Vinland were made in the same way, — the
Norsemen piously landing wherever their household
gods drifted ashore.
250
CHAPTER XXVI: THE SIGURD SAGA
The Beginning of the Story
WHILE the first part of the Elder Edda con
sists of a collection of alliterative poems
describing the creation of the world, the
adventures of the gods, their eventual downfall, and
gives a complete exposition of the Northern code of
ethics, the second part comprises a series of heroic lays
describing the exploits of the Volsung family, and
especially of their chief representative, Sigurd, the
favourite hero of the North.
The Volsunga Saga
These lays form the basis of the great Scandinavian
epic, the Volsunga Saga, and have supplied not only the
materials for the Nihelungenlied, the German epic, and
for countless folk tales, but also for Wagner's celebrated
operas, The Rhinegold, Valkyr, Siegfried, and The Dusk
of the Gods. In England, William Morris has given
them the form which they will probably retain in our
literature, and it is from his great epic poem, by the
courteous permission of his trustees, and of his pub
lishers, Messrs. Longmans, Green and Co., that almost
all the quotations in this section are taken in pre
ference to extracts from the Edda.
Sigi
The story of the Volsungs begins with Sigi, a son of
Odin, a powerful man, and generally respected, until
he killed a man from motives of jealousy, the latter
having slain more game when they were out hunting
together. In consequence of this crime, Sigi was driven
from his own land and declared an outlaw. But it
seems that he had not entirely forfeited Odin's favour,
251
MYTHS OF THE NORSEMEN
for the god now provided him with a well-equipped
vessel, together with a number of brave followers, and
promised that victory should ever attend him.
Thus aided by Odin, the raids of Sigi became a
terror to his foes, and in the end he won the glorious
empire of the Huns and for many years reigned as
a powerful monarch. But in extreme old age his
fortune changed, Odin forsook him, his wife's kindred
fell upon him, and he was slain in a treacherous
encounter.
Rerir
His death was soon avenged, however, for Rerir, his
son, returning from an expedition upon which he had
been absent from the land at the time, put the
murderers to death as his first act upon mounting the
throne. The rule of Rerir was marked by every sign
of prosperity, but his dearest wish, a son to succeed him,
remained unfulfilled for many a year. Finally, how
ever, Frigga decided to grant his constant prayer, and
to vouchsafe the heir he longed for. She accordingly
despatched her swift messenger Gna, or Liod, with a
miraculous apple, which she dropped into his lap as he
was sitting alone on the hillside. Glancing upward,
Rerir recognised the emissary of the goddess, and joy
fully hastened home to partake of the apple with his
wife. The child who in due time was born under these
favourable auspices was a handsome little lad. His
parents called him Volsung, and while he was still
a mere infant they both died, and the child became
ruler of the land.
Volsung
Years passed and Volsung's wealth and power ever
increased. He was the boldest leader, and rallied many
252
THE SWORD IN THE BRANSTOCK
brave warriors around him. Full oft did they drink
his mead underneath the Branstock, a mighty oak,
which, rising in the middle of his hall, pierced the roof
and overshadowed the whole house.
"And as in all other matters 'twas all earthly houses' crown,}
And the least of its wall-hung shields was a battle-world's renown,
So therein withal was a marvel and a glorious thing to see,
For amidst of its midmost hall-floor sprang up a mighty tree,
That reared its blessings roofward and wreathed the roof-tree dear
With the glory of the summer and the garland of the year."
Ten stalwart sons were born to Volsung, and one
daughter, Signy, came to brighten his home. So lovely
was this maiden that when she reached marriageable age
many suitors asked for her hand, among whom was
Siggeir, King of the Goths, who finally obtained
Volsung's consent, although Signy had never seen him.
The Wedding of Signy
When the wedding-day came, and the bride beheld
her destined husband she shrank in dismay, for his puny
form and lowering glances contrasted sadly with her
brothers' sturdy frames and open faces. But it was too
late to withdraw — the family honour was ai stake —
and Signy so successfully concealed her dislike that
none save her twin brother Sigmund suspected with
what reluctance she became Siggeir's wife.
The Sword in the Branstock
While the wedding feast was in progress, and when
the merry-making was at its height, the entrance to
the hall was suddenly darkened by the tall form of
a one-eyed man, closely enveloped in a mantle of cloudy
blue. Without vouchsafing word or glance to any in
the assembly, the stranger strode to the Branstock and
253
MYTHS OF THE NORSEMEN
thrust a glittering sword up to the hilt in its great bole.
Then, turning slowly round, he faced the awe-struck
and silent assembly, and declared that the weapon would
be for the warrior who could pull it out of its oaken
sheath, and that it would assure him victory in every
battle. The words ended, he then passed out as he had
entered, and disappeared, leaving a conviction in the
minds of all that Odin, king of the gods, had been in
their midst.
" So sweet his speaking sounded, so wise his words did seem,
That moveless all men sat there, as in a happy dream
We stir not lest we waken ; but there his speech had end
And slowly down the hall-floor, and outward did he wend ;
And none would cast him a question or follow on his ways,
For they knew that the gift was Odin's, a sword for the world to
praise."
Volsung was the first to recover the power of speech,
and, waiving his own right first to essay the feat, he in
vited Siggeir to make the first attempt to draw the
divine weapon out of the tree-trunk. The bridegroom
anxiously tugged and strained, but the sword remained
firmly embedded in the oak and he resumed his seat,
with an air of chagrin. Then Volsung tried, with the
same result. The weapon was evidently not intended
for either of them, and the young Volsung princes were
next invited to try their strength.
" Sons I have gotten and cherished, now stand ye forth and try ;
Lest Odin tell in God-home how from the way he strayed,
And how to the man he would not he gave away his blade."
Sigmund
The nine eldest sons were equally unsuccessful ; but
when Sigmund, the tenth and youngest, laid his firm
young hand upon the hilt, the sword yielded easily to
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SIGGEIR'S TREACHERY
his touch, and he triumphantly drew it out as though it
had merely been sheathed in its scabbard.
" At last by the side of the Branstock Sigmund the Volsung stood,
And with right hand wise in battle the precious sword-hilt caught,
Yet in a careless fashion, as he deemed it all for nought ;
When, lo, from floor to rafter went up a shattering shout,
For aloft in the hand of Sigmund the naked blade shone out
As high o'er his head he shook it: for the sword had come away
From the grip of the heart of the Branstock, as though all loose it
lay."
Nearly all present were gratified at the success of the
young prince ; but Siggeir's heart was filled with
envy, and he coveted possession of the weapon. He
offered to purchase it from his young brother-in-law,
but Sigmund refused to part with it at any price,
declaring that it was clear that the weapon had been
intended for him to wear. This refusal so offended
Siggeir that he secretly resolved to exterminate the
proud Volsungs and to secure the divine sword at the
same time that he indulged his hatred towards his new
kinsmen.
Concealing his chagrin, however, he turned to
Volsung and cordially invited him to visit his court a
month later, together with his sons and kinsmen. The
invitation was immediately accepted, and although Signy,
suspecting evil, secretly sought her father while her
husband slept, and implored him to retract his promise
and stay at home, he would not consent to withdraw
his plighted word and so exhibit fear.
Siggeir's Treachery
A few weeks after the return of the bridal couple,
therefore, Volsung's well-manned vessels arrived within
sight of Siggeir's shores. Signy had been keeping
anxious watch, and when she perceived them she hastened
MYTHS OF THE NORSEMEN
down to the beach to implore her kinsmen not to land,
warning them that her husband had treacherously
planned an ambush, whence they could not escape alive.
But Volsung and his sons, whom no peril could daunt,
calmly bade her return to her husband's palace, and
donning their arms they boldly set foot ashore.
"Then sweetly Volsung kissed her: ' Woe am I for thy sake,
But Earth the word hath hearkened, that yet unborn I spake;
How I ne'er would turn me backward from the sword or fire of
bale;
—I have held that word till to-day, and to-day shall I change the
tale ?
And look on these thy brethren, how goodly and great are they,
Wouldst thou have the maidens mock them, when this pain hath
passed away
And they sit at the feast hereafter, that they feared the deadly
stroke ?
Let us do our day's work deftly for the praise and glory of folk ;
And if the Norns will have it that the Volsung kin shall fail,
Yet I know of the deed that dies not, and the name that shall ever
avail.'"
It befell as Signy had said, for on their way to the
palace the brave little troop fell into Siggeir's ambush,
and, although they fought with heroic courage, they
were so borne down by the superior number of their
foes that Volsung was slain and all his sons were made
captive. The young men were led bound into the pre
sence of the cowardly Siggeir, who had taken no part in
the fight, and Sigmund was forced to relinquish his
precious sword, after which he and his brothers were
condemned to death.
Signy, hearing the cruel sentence, vainly interceded
for her brothers : all she could obtain by her prayers
and entreaties was that they should be chained to a
fallen oak in the forest, to perish of hunger and thirst
if the wild beasts should spare them. Then, lest she
256
SIGGEIR'S TREACHERY
should visit and succour her brothers, Siggeir confined
his wife in the palace, where she was closely guarded
night and day.
Every morning early Siggeir himself sent a messenger
into the forest to see whether the Volsungs were still
living, and every morning the man returned saying a
monster had come during the night and had devoured
one of the princes, leaving nothing but his bones. At
last, when none but Sigmund remained alive, Signy
thought of a plan, and she prevailed on one of her
servants to carry some honey into the forest and smear
it over her brother's face and mouth.
When the wild beast came that night, attracted by
the smell of the honey, it licked Sigmund's face, and
even thrust its tongue into his mouth. Clinching his
teeth upon it, Sigmund, weak and wounded as he was,
held on to the animal, and in its frantic struggles his
bonds gave way, and he succeeded in slaying the prowl
ing beast who had devoured his brothers. Then he
vanished into the forest, where he remained concealed
until the king's messenger had come as usual, and until
Signy, released from captivity, came speeding to the
forest to weep over her kinsmen's remains.
Seeing her intense grief, and knowing that she had
not participated in Siggeir's cruelty, Sigmund stole out
of his place of concealment and comforted her as best
he could. Together they then buried the whitening
bones, and Sigmund registered a solemn oath to avenge
his family's wrongs. This vow was fully approved by
Signy, who, however, bade her brother bide a favourable
time, promising to send him aid. Then the brother
and sister sadly parted, she to return to her distasteful
palace home, and he to a remote part of the forest,
where he built a tiny hut and plied the craft of a
smith.
* 257
MYTHS OF THE NORSEMEN
" And men say that Signy wept
When she left that last of her kindred: yet wept she never more
Amid the earls of Siggeir, and as lovely as before
Was her face to all men's deeming: nor aught it changed for ruth,
Nor for fear nor any longing ; and no man said for sooth
That she ever laughed thereafter till the day of her death was
Signy's Sons
Siggeir now took possession of the Volsung kingdom,
and during the next few years he proudly watched the
growth of his eldest son, whom Signy secretly sent to
her brother when he was ten years of age, that Sigmund
might train up the child to help him to obtain ven
geance if he should prove worthy. Sigmund reluctantly
accepted the charge ; but as soon as he had tested the
boy he found him deficient in physical courage, so he
either sent him back to his mother, or, as some versions
relate, slew him.
Some time after this Signy's second son was sent
into the forest for the same purpose, but Sigmund
found him equally lacking in courage. Evidently
none but a pure-blooded Volsung would avail for the
grim work of revenge, and Signy, realising this, resolved
to commit a crime.
"And once in the dark she murmured : 'Where then was the
ancient song
That the Gods were but twin-born once, and deemed it nothing
wrong
To mingle for the world's sake, whence had the JEsir birth,
And the Vanir and the Dwarf-kind, and all the folk of earth ? "
Her resolution taken, she summoned a beautiful
young witch, and exchanging forms with her, she
sought the depths of the dark forest and took shelter
in Sigmund's hut. The Volsung did not penetrate
his sister's disguise. He deemed her nought but the
258
THE WEREWOLVES
gypsy she seemed, and being soon won by her coquetry,
he made her his wife. Three days later she disap
peared from the hut, and, returning to the palace, she
resumed her own form, and when she next gave birth
to a son, she rejoiced to see in his bold glance and
strong frame the promise of a true Volsung hero.
Sinfiotli
When Sinfiotli, as the child was called, was ten
years of age, she herself made a preliminary test of his
courage by sewing his garment to his skin, and then
suddenly snatching it off, and as the brave boy did not
so much as wince, but laughed aloud, she confidently
sent him to the forest hut. Sigmund speedily pre
pared his usual test, and ere leaving the hut one day
he bade Sinfiotli take meal from a certain sack, and
knead it and bake some bread. On returning home,
Sigmund asked whether his orders had been carried
out. The lad replied by showing the bread, and when
closely questioned he artlessly confessed that he had
been obliged to knead into the loaf a great adder which
was hidden in the meal. Pleased to see that the boy,
for whom he felt a strange affection, had successfully
stood the test which had daunted his brothers, Sigmund
bade him refrain from eating of the loaf, for although
he was proof against the bite of a reptile, he could not,
like his mentor, taste poison unharmed.
" For here, the tale of the elders doth men a marvel to wit,
That such was the shaping of Sigmund among all earthly kings,
That unhurt he handled adders and other deadly things,
And might drink unscathed of venom : but Sinfiotli was so wrought
That no sting of creeping creatures would harm his body aught."
The Werewolves
Sigmund now began patiently to teach Sinfiotli all
259
MYTHS OF THE NORSEMEN
that a warrior of the North should know, and the two
soon became inseparable companions. One day while
ranging the forest together they came to a hut, where
they found two men sound asleep. Near by hung :wo
wolf-skins, which suggested immediately that the
strangers were werewolves, whom a cruel spell pre
vented from bearing their natural form save for a short
space at a time. Prompted by curiosity, Sigmund and
Sinfiotli donned the wolf-skins, and they were soon, in
the guise of wolves, rushing through the forest, slaying
and devouring all that came in their way.
Such were their wolfish passions that soon they
attacked each other, and after a fierce struggle Sinfiotli,
the younger and weaker, fell dead. This catastrophe
brought Sigmund to his senses, and he hung over his
murdered companion in despair. While thus engaged
he saw two weasels come out of the forest and attack
each other fiercely until one lay dead. The victor
then sprang into the thicket, to return with a leaf,
which it laid upon its companion's breast. Then was
seen a marvellous thing, for at the touch of the
, magic herb the dead beast came back to life. A
moment later a raven flying overhead dropped a similar
leaf at Sigmund's feet, and he, understanding that the
gods wished to help him, laid it upon Sinfiotli, who
was at once restored to life.
In dire fear lest they might work each other further
mischief, Sigmund and Sinfiotli now crept home and
patiently waited until the time of their release should
come. To their great relief the skins dropped off on
the ninth night, and they hastily flung them into the
fire, where they were entirely consumed, and the spell
was broken for ever.
260
SIGMUND AND SINFIOTLI TAKEN
Sigmund and Sinfiotli taken by Siggeif
Sigmund now confided the story of his wrongs to
Sinfiotli, who swore that, although Siggeir was his
father (for neither he nor Sigmund knew the secret of
his birth), he would aid him in his revenge. At night
fall, therefore, he accompanied Sigmund to the king's
hall, and they entered unseen, concealing themselves in
the cellar, behind the huge vats of beer. Here they
were discovered by Signy's two youngest children, who,
while playing with golden rings, which rolled into the
cellar, came suddenly upon the men in ambush.
They loudly proclaimed their discovery to their
father and his guests, but, before Siggeir and his men
could take up arms, Signy took both children, and
dragging them into the cellar bade her brother slay the
little traitors. This Sigmund utterly refused to do,
but Sinfiotli struck off their heads ere he turned to
fight against the assailants, who were now closing in
upon them.
In spite of all efforts Sigmund and his brave young
companion soon fell into the hands of the Goths,
whereupon Siggeir sentenced them to be buried alive
in the same mound, with a stone partition between
them so that they could neither see nor touch each
other. The prisoners were accordingly confined in
their living grave, and their foes were about to place
the last stones on the roof, when Signy drew near,
bearing a bundle of straw, which she was allowed to
throw at Sinfiotli's feet, for the Goths fancied that it
contained only a few provisions which would prolong
his agony without helping him to escape.
When all was still, Sinfiotli undid the sheaf, and
great was his joy when he found instead of bread the
sword which Odin had given to Sigmund. Knowing
261
MYTHS OF THE NORSEMEN
that nothing could dull or break the keen edge of this
fine weapon, Sinfiotli thrust it through the stone par
tition, and, aided by Sigmund, he succeeded in cutting
an opening, and in the end both effected their escape
through the roof.
" Then in the grave-mound's darkness did Sigmund the king upstand,
And unto that saw of battle he set his naked hand ;
And hard the gift of Odin home to their breasts they drew ;
Sawed Sigmund, sawed Sinfiotli, till the stone was cleft atwo,
And they met and kissed together : then they hewed and heaved
full hard
Till, lo, through the bursten rafters the winter heavens bestarred !
And they leap out merry-hearted ; nor is there need to say
A many words between them of whither was the way."
Sigmund* s Vengeance
As soon as they were free, Sigmund and Sinfiotli
returned to the king's hall, and piling combustible
materials around it, they set fire to the mass. Then
stationing themselves on either side of the entrance,
they prevented all but the women from passing through.
They loudly adjured Signy to escape ere it was too
late, but she did not desire to live, and so coming to
the entrance for a last embrace she found opportunity
to whisper the secret of Sinfiotli's birth, after which
she sprang back into the flames and perished with the
rest.
"And then King Siggeir's roof-tree upheaved for its utmost fall,
And its huge walls clashed together, and its mean and lowly
things
The fire of death confounded with the tokens of the kings."
Helgi
The long-planned vengeance for the slaughter of
the Volsungs having thus been carried out, Sigmund,
feeling that nothing now detained him in the land of
262
HELGI
the Goths, set sail with Sinfiotli and returned to Huna-
land, where he was warmly welcomed to the seat of
power under the shade of his ancestral tree, the mighty
Branstock. When his authority was fully established,
Sigmund married Borghild, a beautiful princess, who
bore him two sons, Hamond and Helgi. The latter
was visited by the Norns as he lay in his cradle, and
they promised him sumptuous entertainment in Valhalla
when his earthly career should be ended.
" And the woman was fair and lovely and bore him sons of fame ;
Men called them Hamond and Helgi, and when Helgi first saw
light, •
There came the Norns to his cradle and gave him life full bright,
And called him Sunlit Hill, Sharp Sword, and Land of Rings,
And bade him be lovely and great, and a joy in the tale of kings."
Northern kings generally entrusted their sons' up
bringing to a stranger, for they thought that so they
would be treated with less indulgence than at home.
Accordingly Helgi was fostered by Hagal, and under
his care the young prince became so fearless that at the
age of fifteen he ventured alone into the hall of Hund-
ing, with whose race his family was at feud. Passing
through the hall unmolested and unrecognised, he left
an insolent message, which so angered Hunding that
he immediately set out in pursuit of the bold young
prince, whom he followed to the dwelling of Hagal.
Helgi would then have been secured but that mean
while he had disguised himself as a servant-maid, and
was busy grinding corn as if this were his wonted
occupation. The invaders marvelled somewhat at the
maid's tall stature and brawny arms, nevertheless they
departed without suspecting that they had been so near
the hero whom they sought.
Having thus cleverly escaped, Helgi joined Sinfiotli,
263
MYTHS OF THE NORSEMEN
and collecting an army, the two young men marched
boldly against the Handings, with whom they fought
a great battle, over which the Valkyrs hovered, waiting
to convey the slain to Valhalla. Gudrun, one of the
battle-maidens, was so struck by the courage which
Helgi displayed, that she openly sought him and
promised to be his wife. Only one of the Hunding
race, Dag, remained alive, and he was allowed to go
free after promising not to endeavour to avenge his
kinsmen's death. This promise was not kept, how
ever, and Dag, having obtained possession of Odin's
spear Gungnir, treacherously slew Helgi with it.
Gudrun, who in the meantime had fulfilled her promise
to become his wife, wept many tears at his death, and
laid a solemn curse upon his murderer ; then, hearing
from one of her maids that her slain husband kept
calling for her from the depths of the tomb, she fear
lessly entered the mound at night and tenderly inquired
why he called and why his wounds continued to bleed
after death. Helgi answered that he could not rest
happy because of her grief, and declared that for every
tear she shed a drop of his blood must flow.
" Thou weepest, gold-adorned !
Cruel tears,
Sun-bright daughter of the south !
Ere to sleep thou goest ;
Each one falls bloody
On the prince's breast,
Wet, cold, and piercing,
With sorrow big."
Edda (Thorpe's tr.).
To appease the spirit of her beloved husband,
Gudrun from that time ceased to weep, but they did
not long remain separated ; for soon after the spirit of
Helgi had ridden over BifrCst and entered Valhalla,
264
V
<U <u
s £
^
o W
4> *5
K S
DEATH OF SINFIOTLI
to become leader of the Einheriar, he was joined by
Gudrun who, as a Valkyr once more, resumed her
loving tendance of him. When at Odin's command
she left his side for scenes of human strife, it was to
seek new recruits for the army which her lord was to
lead into battle when Ragnarok, the twilight of the
gods, should come.
The Death of Sinfiotli
Sinfiotli, Sigmund's eldest son, also met an early
death ; for, having slain in a quarrel the brother of
Borghild, she determined to poison him. Twice
Sinfiotli detected the attempt and told his father that
there was poison in his cup. Twice Sigmund, whom
no venom could injure, drained the bowl ; and when
Borghild made a third attempt, he bade Sinfiotli let
the wine flow through his beard. Mistaking the
meaning of his father's words, Sinfiotli forthwith
drained the cup, and fell lifeless to the ground, for the
poison was of the most deadly kind.
" He drank as he spake the word, and forthwith the venom ran
In a chill flood over his heart and down fell the mighty man
With never an uttered death-word and never a death-changed
look,
And the floor of the hall of the Volsungs beneath his falling
shook.
Then up rose the elder of days with a great and bitter cry,
And lifted the head of the fallen ; and none durst come anigh
To hearken the words of his sorrow, if any words he said
But such as the Father of all men might speak over Baldur dead.
And again, as before the death-stroke, waxed the hall of the
Volsungs dim,
And once more he seemed in the forest, where he spake with
nought but him."
Speechless with grief, Sigmund tenderly raised his
son's body in his arms, and strode out of the hall and
265
MYTHS OF THE NORSEMEN
down to the shore, where he deposited his precious
burden in a skiff which an old one-eyed boatman
brought at his call. He would fain have stepped
aboard also, but ere he could do so the boatman
pushed off and the frail craft was soon lost to sight.
The bereaved father then slowly wended his way home,
taking comfort from the thought that Odin himself
had come to claim the young hero and had rowed away
with him " out into the west."
Hiordis
Sigmund deposed Borghild as his wife and queen in
punishment for this crime, and when he was very old
he sued for the hand of Hiordis, a fair young princess,
daughter of Eglimi, King of the Islands. This young
maiden had many suitors, among others King Lygni of
Hunding's race, but so great was Sigmund's fame that
she gladly accepted him and became his wife. Lygni,
the discarded suitor, was so angry at this decision, that
he immediately collected a great army and marched
against his successful rival, who, though overpowered by
superior numbers, fought with the courage of despair.
From the depths of a thicket which commanded the
field of battle, Hiordis and her maid anxiously watched
the progress of the strife. They saw Sigmund pile the
dead around him, for none could stand against him,
until at last a tall, one-eyed warrior suddenly appeared,
and the press of battle gave way before the terror of his
presence.
Without a moment's pause the new champion aimed
a fierce blow at Sigmund, which the old hero parried
with his sword. The shock shattered the matchless
blade, and although the strange assailant vanished as
he had come, Sigmund was left defenceless and was
soon wounded unto death by his foes.
266
HIORDIS
" But lo, through the hedge of the war-shafts, a mighty man there
came,
One-eyed and seeming ancient, but his visage shone like flame :
Gleaming grey was his kirtle, and his hood was cloudy blue ;
And he bore a mighty twi-bill, as he waded the fight-sheaves
through,
And stood face to face with Sigmund, and upheaved the bill to
smite.
Once more round the head of the Volsung fierce glittered the
Branstock's light,
The sword that came from Odin ; and Sigmund's cry once more
Rang out to the very heavens above the din of war.
Then clashed the meeting edges with Sigmund's latest stroke,
And in shivering shards fell earthward that fear of worldly folk.
But changed were the eyes of Sigmund, and the war- wrath left his
face ;
For that grey-clad, mighty helper was gone, and in his place
Drave on the unbroken spear-wood 'gainst the Volsung's empty
hands :
And there they smote down Sigmund, the wonder of all lands,
On the foemen, on the death-heap his deeds had piled that day."
As the battle was now won, and the Volsung family
all slain, Lygni hastened from the battlefield to take
possession of the kingdom and force the fair Hiordis
to become his wife. As soon as he had gone, however,
the beautiful young queen crept from her hiding-place
in the thicket, and sought the spot where Sigmund
lay all but dead. She caught the stricken hero to her
breast in a last passionate embrace, and then listened
tearfully while he bade her gather the fragments of his
sword and carefully treasure them for their son whom he
foretold was soon to be born, and who was destined to
avenge his father's death and to be far greater than he.
" ' I have wrought for the Volsungs truly, and yet have I known
full well
That a better one than I am shall bear the tale to tell :
And for him shall these shards be smithied : and he shall be my son,
To remember what T have forgotten and to do what I left
undone.' "
MYTHS OF THE NORSEMEN
Elf, the Viking
While Hiordis was mourning overSigmund's lifeless
body, her handmaiden suddenly warned her of the
approach of a band of vikings. Retreating into the
thicket once more, the two women exchanged garments,
after which Hiordis bade the maid walk first and per
sonate the queen, and they went thus to meet the
viking Elf (Helfrat or Helferich). Elf received the
women graciously, and their story of the battle so
excited his admiration for Sigmund that he caused the
remains of the slain hero to be reverentially removed
to a suitable spot, where they were interred with all
due ceremony. He then offered the queen and her
maid a safe asylum in his hall, and they gladly accom
panied him over the seas.
As he had doubted their relative positions from the
first, Elf took the first opportunity after arriving in
his kingdom to ask a seemingly idle question in order
to ascertain the truth. He asked the pretended queen
how she knew the hour had come for rising when the
winter days were short and there was no light to
announce the coming of morn, and she replied that,
as she was in the habit of drinking milk ere she fed the
cows, she always awoke thirsty. When the same ques
tion was put to the real Hiordis, she answered, with as
little reflection, that she knew it was morning because
at that hour the golden ring which her father had given
her grew cold on her hand.
The Birth of Sigurd
The suspicions of Elf having thus been confirmed,
he offered marriage to the pretended handmaiden,
Hiordis, promising to cherish her infant son, a promise
which he nobly kept. When the child was born Elf
268
0) -
U bo
2-S I
BIRTH OF SIGURD
himself sprinkled him with water — a ceremony which
our pagan ancestors scrupulously observed — and be
stowed upon him the name of Sigurd. As he grew
up he was treated as the king's own son, and his
education was entrusted to Regin, the wisest of men,
who knew all things, his own fate not even excepted,
for it had been revealed to him that he would fall by
the hand of a youth.
" Again in the house of the Helper there dwelt a certain man,
Beardless and low of stature, of visage pinched and wan :
So exceeding old was Regin, that no son of man could tell
In what year of the days passed over he came to that land to
dwell :
But the youth of king Elf had he fostered, and the Helper's youth
thereto,
Yea and his father's father's : the lore of all men he knew,'
And was deft in every cunning, save the dealings of the sword :
So sweet was his tongue-speech fashioned, that men trowed his
every word ;
His hand with the harp-strings blended was the mingler of
delight
With the latter days of sorrow ; all tales he told aright ;
The Master of the Masters in the smithying craft was he ;
And he dealt with the wind and the weather and the stilling of
the sea ;
Nor might any learn him leech-craft, for before that race was
made,
And that man-folk's generation, all their life-days had he
weighed."
Under this tutor Sigurd grew daily in wisdom until
few could surpass him. He mastered the smith's
craft, and the art of carving all manner of runes ; he
learned languages, music, and eloquence ; and, last but
not least, he became a doughty warrior whom none
could subdue. When he had reached manhood Regin
prompted him to ask the king for a war-horse, a
request which was immediately granted, and Gripir,
the stud-keeper, was bidden to allow him to choose
269
MYTHS OF THE NORSEMEN
from the royal stables the steed which he most
fancied.
On his way to the meadow where the horses
were at pasture, Sigurd met a one-eyed stranger,
clad in grey and blue, who accosted the young man
and bade him drive the horses into the river and
select the one which could breast the tide with least
difficulty.
Sigurd received the advice gladly, and upon reaching
the meadow he drove the horses into the stream which
flowed on one side. One of the number, after cross
ing, raced round the opposite meadow ; and, plunging
again into the river, returned to his former pasture
without showing any signs of fatigue. Sigurd there
fore did not hesitate to select this horse, and he gave
him the name of Grane or Greyfell. The steed was a
descendant of Odin's eight-footed horse Sleipnir, and
besides being unusually strong and indefatigable, was
as fearless as his master.
One winter day while Regin and his pupil were
sitting by the fire, the old man struck his harp, and,
after the manner of the Northern scalds, sang or recited
in the following tale, the story of his life :
The Treasure of the Dwarf King
Hreidmar, king of the dwarf folk, was the father
of three sons. Fafnir, the eldest, was gifted with |a
fearless soul and a powerful arm ; Otter, the second,
with snare and net, and the power of changing his
form at will ; and Regin, the youngest, with all wisdom
and deftness of hand. To please the avaricious
Hreidmar, this youngest son fashioned for him a
house lined with glittering gold and flashing gems,
and this was guarded by Fafnir, whose fierce glances
and JEgis helmet none dared encounter.
270
THE TREASURE OF THE DWARF KING
Now it came to pass that Odin, Hoenir, and Loki
once came in human guise, upon one of their wonted
expeditions to test the hearts of men, unto the land
where Hreidmar dwelt.
"And the three were the heart-wise Odin, the Father of the Slain,
And Loki, the World's Begrudger, who maketh all labour vain,
And Haenir, the Utter-Blameless, who wrought the hope of man,
And his heart and inmost yearnings, when first the work began ; —
The God that was aforetime, and hereafter yet shall be
When the new light yet undreamed of shall shine o'er earth and
sea."
As the gods came near to Hreidmar's dwelling, Loki
perceived an otter basking in the sun. This was none
other than the dwarf king's second son, Otter, who now
succumbed to Loki's usual love of destruction. Killing
the unfortunate creature he flung its lifeless body over
his shoulders, thinking it would furnish a good dish
when meal time came.
Loki then hastened after his companions, and enter
ing Hreidmar's house with them, he flung his burden
down upon the floor. The moment the dwarf king's
glance fell upon the seeming otter, he flew into a
towering rage, and ere they could offer effective
resistance the gods found themselves lying bound, and
they heard Hreidmar declare that never should they
recover their liberty until they could satisfy his thirst
for gold by giving him of that precious substance
enough to cover the skin of the otter inside and out.
" ' Now hearken the doom I shall speak ! Ye stranger-folk shall be
free
When ye give me the Flame of the Waters, the gathered Gold of
the Sea,
That Andvari hideth rejoicing in the wan realm pale as the grave ;
And the Master of Sleight shall fetch it, and the hand that never
gave,
171
MYTHS OF THE NORSEMEN
And the heart that begrudgeth for ever, shall gather and give and
rue.
— Lo, this is the doom of the wise, and no doom shall be spoken
anew/"
As the otter-skin developed the property of stretch
ing itself to a fabulous size, no ordinary treasure could
suffice to cover it, and the plight of the gods, therefore,
was a very bad one. The case, however, became a little
more hopeful when Hreidmar consented to liberate one
of their number. The emissary selected was Loki, who
lost no time in setting off to the waterfall where the
dwarf Andvari dwelt, in order that he might secure the
treasure there amassed.
" There is a desert of dread in the uttermost part of the world,
Where over a wall of mountains is a mighty water hurled,
Whose hidden head none knoweth, nor where it meeteth the sea ;
And that force is the Force of Andvari, and an Elf of the Dark
is he.
In the cloud and the desert he dwelleth amid that land alone ;
And his work is the storing of treasure within his house of stone."
In spite of diligent search, however, Loki could not
find the dwarf, until, perceiving a salmon sporting in
the foaming waters, it occurred to him that the dwarf
might have assumed this shape. Borrowing Ran's net
he soon caught the fish, and learned, as he had suspected,
that it was Andvari. Finding that there was nothing
else for it, the dwarf now reluctantly brought forth his
mighty treasure and surrendered it all, including the
Helmet of Dread and a hauberk of gold, reserving
only a ring which was gifted with miraculous powers,
and which, like a magnet, attracted the precious ore.
But the greedy Loki, catching sight of it, wrenched it
from off the dwarfs finger and departed laughing, while
his victim hurled angry curses after him, declaring that
the ring would ever prove its possessor's bane and would
cause the death of many.
27*
THE TREASURE OF THE DWARF KING
" That gold
Which the dwarf possessed
Shall to two brothers
Be cause of death,
And to eight princes,
Of dissension.
From my wealth no one
Shall good derive."
StzmuncTs Edda (Thorpe's /r.).
On arriving at Hreidmar's house, Loki found the
mighty treasure none too great, for the skin became
larger with every object placed upon it, and he was
forced to throw in the ring Andvaranaut (Andvari's
loom), which he had intended to retain, in order to
secure the release of himself and his companions.
Andvari's curse of the gold soon began to operate.
Fafnir and Regin both coveted a share, while Hriedmar
gloated over his treasure night and day, and would
not part with an item of it. Fafnir the invincible,
seeing at last that he could not otherwise gratify his
lust, slew his father, and seized the whole of the
treasure, then, when Regin came to claim a share he
drove him scornfully away and bade him earn his own
living.
Thus exiled, Regin took refuge among men, to whom
he taught the arts of sowing and reaping. He showed
them how to work metals, sail the seas, tame horses,
yoke beasts of burden, build houses, spin, weave, and
sew — in short, all the industries of civilised life, which
had hitherto been unknown. Years elapsed, and Regin
patiently bided his time, hoping that some day he would
find a hero strong enough to avenge his wrongs upon
Fafnir, whom years of gloating over his treasure had
changed into a horrible dragon, the terror of Gnita-
heid (Glittering Heath), where he had taken up his
abode.
s 273
MYTHS OF THE NORSEMEN
His story finished, Regin turned suddenly to the
attentive Sigurd, saying he knew that S the young
man could slay the dragon if he wished, and inquiring
whether he were ready to aid him to avenge his wrongs.
" And he spake : f Hast thou hearkened, Sigurd ? Wilt thou help a
man that is old
To avenge him for his father ? Wilt thou win that treasure of
Gold
And be more than the Kings of the earth"? Wilt thou rid the
earth of a wrong
And heal the woe and the sorrow my heart hath endured o'er
long ? ' '
-
Sigurd's Sword
Sigurd immediately assented, on the condition, how
ever, thafthe curse should be assumed by Regin, who,
also, in order to fitly equip the young man for the
coming fight, should forge him a sword which no
blow could break. Twice Regin fashioned a marvellous
weapon, but twice Sigurd broke it to pieces on the
anvil. Then Sigurd bethought him of the broken frag
ments of Sigmund's weapon which were treasured by
his mother, and going to Hiordis he begged these from
her ; and either he or Regin forged from them a blade
so strong that it divided the great anvil in two with
out being dinted, and whose temper was such that it
neatly severed some wool floating gently upon the
stream.
Sigurd now went upon a farewell visit to Gripir,
who, knowing the future, foretold every event in his
coming career ; after which he took leave of his
mother, and accompanied by Regin set sail for the
land of his fathers, vowing to slay the dragon when he
had fulfilled his first duty, which was to avenge the
death of Sigmund.
274.
Sigurd and Fafnir
K. Dielitz
By Permission of the Berlin Photographic Co., 133 New Bond St., W.
274
THE FIGHT WITH THE DRAGON
" ' First wilt thou, prince,
Avenge thy father,
And for the wrongs of Eglymi
Wilt retaliate.
Thou wilt the cruel,
The sons of Hunding,
Boldly lay low :
Thou wilt have victory.' "
Lay of Sigurd Fafmclde (Thorpis tr.).
On his way to the land of the Volsungs a most
marvellous sight was seen, for there came a man
walking on the waters. Sigurd straightway took him
on board his dragon ship, and the stranger, who gave
his name as Feng or Fiollnir, promised favourable
winds. Also he taught Sigurd how to distinguish
auspicious omens. In reality the old man was Odin
or Hnikar, the wave-stiller, but Sigurd did not suspect
his identity.
The Fight with the Dragon
Sigurd was entirely successful in his descent upon
Lygni, whom he slew, together with many of his
followers. He then departed from his reconquered
kingdom and returned with Regin to slay Fafnir.
Together they rode through the mountains, which
ever rose higher and higher before them, until they
came to a great tract of desert which Regin said was
the haunt of Fafnir. Sigurd now rode on alone until
he met a one-eyed stranger, who bade him dig trenches
in the middle of the track along which the dragon
daily dragged his slimy length to the river to quench
his thirst, and to lie in wait in one of these until the
monster passed over him, when he could thrust his
sword straight into its heart.
Sigurd gratefully followed this counsel, and was
27?
MYTHS OF THE NORSEMEN
rewarded with complete success, for as the monster's
loathsome folds rolled overhead, he thrust his sword
upward into its left breast, and as he sprang out of
the trench the dragon lay gasping in the throes of
death.
" Then all sank into silence, and the son of Sigmund stood
On the torn and furrowed desert by the pool of Fafnir's blood,
And the Serpent lay before him, dead, chilly, dull, and grey ;
And over the Glittering Heath fair shone the sun and the day,
And a light wind followed the sun and breathed o'er the fateful
place,
As fresh as it furrows the sea-plain, or bows the acres' face."
Regin had prudently remained at a distance until all
danger was past, but seeing that his foe was slain, he
now came up. He was fearful lest the young hero
should claim a reward, so he began to accuse him of
having murdered his kin, but, with feigned mag
nanimity, he declared that instead of requiring life for
life, in accordance with the custom of the North, he
would consider it sufficient atonement if Sigurd would
cut out the monster's heart and roast it for him on a
spit.
" Then Regin spake to Sigurd : ' Of this slaying wilt thou be free ?
Then gather thou fire together and roast the heart for me,
That I may eat it and live, and be thy master and more ;
For therein was might and wisdom, and the grudged and hoarded
lore :
— Or, else depart on thy ways afraid from the Glittering Heath/"
Sigurd was aware that a true warrior never refused
satisfaction of some kind to the kindred of the slain,
so he agreed to the seemingly small proposal, and
immediately prepared to act as cook, while Regin dozed
until the meat was ready. After an interval Sigurd
touched the roast to ascertain whether it were tender,
276
THE SLEEPING WARRIOR MAIDEN
but burning his fingers severely, he instinctively thrust
them into his mouth to allay the smart. No sooner
had Fafnir's blood thus touched his lips than he dis
covered, to his utter surprise, that he could under
stand the songs of the birds, many of which were
already gathering round the carrion. Listening at
tentively, he found that they were telling how Regin
meditated mischief against him, and how he ought to
slay the old man and take the gold, which was his by
right of conquest, after which he ought to partake of
the heart and blood of the dragon. As this coincided
with his own wishes, he slew the evil old man with a
thrust of his sword and proceeded to eat and drink
as the birds had suggested, reserving a small portion
of Fafnir's heart for future consumption. He then
wandered off in search of the mighty hoard, and, after
donning the Helmet of Dread, the hauberk of gold,
and the ring Andvaranaut, and loading Greyfell with
as much gold as he could carry, he sprang to the saddle
and sat listening eagerly to the birds' songs to know
what his future course should be.
The Sleeping Warrior Maiden
Soon he heard of a warrior maiden fast asleep on a
mountain and surrounded by a glittering barrier of
flames, through which only the bravest of men could
pass to arouse her.
" On the fell I know
A warrior maid to sleep ;
Over her waves
The linden's bane :
Ygg whilom stuck
A sleep-thorn in the robe
Of the maid who
Would heroes choose."
Lay of Fafnir (Thorpe's tr.\
277
MYTHS OF THE NORSEMEN
This adventure was the very thing for Sigurd, and
he set off at once. The way lay through trackless
regions, and the journey was long and cheerless, but at
length he came to the Hindarfiall in Frankland, a tall
mountain whose cloud-wreathed summit seemed circled
by fiery flames.
"Long Sigurd rideth the waste, when, lo, on a morning of day,
From out of the tangled crag-walls, amidst the cloudland grey,
Comes up a mighty mountain, and it is as though there burns
A torch amidst of its cloud-wreath ; so thither Sigurd turns,
For he deems indeed from its topmost to look on the best of the
earth ;
And Greyfell neigheth beneath him, and his heart is full of
mirth."
Sigurd rode up the mountain side, and the light
grew more and more vivid as he proceeded, until when
he had neared the summit a barrier of lurid flames
stood before him. The fire burned with a roar which
would have daunted the heart of any other, but Sigurd
remembered the words of the birds, and without a
moment's hesitation he plunged bravely into its very
midst.
"Now Sigurd turns in his saddle, and the hilt of the Wrath he
shifts,
And draws a girth the tighter ; then the gathered reins he lifts,
And crieth aloud to Greyfell, and rides at the wildfire's heart ;
But the white wall wavers before him and the flame-flood rusheth
apart,
And high o'er his head it riseth, and wide and wild its roar
As it beareth the mighty tidings to the very heavenly floor :
But he rideth through its roaring as the warrior rides the rye,
When it bows with the wind of the summer and the hid spears
draw anigh ;
The white flame licks his raiment and sweeps through Greyfell's
mane,
And bathes both hands of Sigurd and the hilt of Fafnir's bane,
And winds about his war-helm and mingles with his hair,
278
Sigurd finds Brunhild
J. Wagrez
278
THE SLEEPING WARRIOR MAIDEN
But nought his raiment dusketh or dims his glittering gear ;
Then it fails and fades and darkens till all seems left behind,
And dawn and the blaze is swallowed in mid-mirk stark and
blind."
The threatening flames having now died away,
Sigurd pursued his journey over a broad tract of white
ashes, directing his course to a great castle, with shield-
hung walls. The great gates stood wide open, and
Sigurd rode through them unchallenged by warders or
men at arms. Proceeding cautiously, for he feared
some snare, he at last came to the centre of the court
yard, where he saw a recumbent form cased in armour.
Sigurd dismounted from his steed and eagerly removed
the helmet, when he started with surprise to behold,
instead of a warrior, the face of a most beautiful
maiden.
All his efforts to awaken the sleeper were vain, how
ever, until he had removed her armour, and she lay
before him in pure-white linen garments, her long hair
falling in golden waves around her. Then as the last
fastening of her armour gave way, she opened wide
her beautiful eyes, which met the rising sun, and first
greeting with rapture the glorious spectacle, she turned
to her deliverer, and the young hero and the maiden
loved each other at first sight.
" Then she turned and gazed on Sigurd, and her eyes i ict the Vbl-
sung's eyes.
And mighty and measureless now did the tide of his love arise,
For their longing had met and mingled, and he knew of her heart
that she loved,
And she spake unto nothing but him and her lips with t ic speech-
flood moved."
The maiden now proceeded to tell Sigurd her story.
Her name was Brunhild, and according to some
authorities she was the daughter of an earthly king
279
MYTHS OF THE NORSEMEN
whom Odin had raised to the rank of a Valkyr.
She had served him faithfully for a long while, but
once had ventured to set her own wishes above his,
giving to a younger and therefore more attractive
opponent the victory which Odin had commanded for
another.
In punishment for this act of disobedience, she
had been deprived of her office and banished to
earth, where Allfather decreed she should wed like
any other member of her sex. This sentence filled
Brunhild's heart with dismay, for she greatly feared
lest it might be her fate to mate with a coward,
whom she would despise. To quiet these appre
hensions, Odin took her to Hindarfiall or Hindfell,
and touching her with the Thorn of Sleep, that she
might await in unchanged youth and beauty the coming
of her destined husband, he surrounded her with a
barrier of flame which none but a hero would venture
through.
From the top of Hindarfiall, Brunhild now pointed
out to Sigurd her former home, at Lymdale or Huna-
land, telling him he would find her there whenever he
chose to come and claim her as his wife ; and then,
while they stood on the lonely mountain top together,
Sigurd placed the ring Andvaranaut upon her finger,
in token of betrothal, swearing to love her alone as
long as life endured.
" From his hand then draweth Sigurd Andvari's ancient Gold ;
There is nought bat the sky above them as the ring together they
hold,
The shapen ancient token, that hath no change nor end,
No change, and no beginning, no flaw for God to mend :
Then Sigurd cried : * O Brynhild, now hearken while I swear,
That the sun shall die in the heavens and the day no more be
fair,
If I seek not love in Lymdale and the house that fostered thee,
280
Odin and Brunhild
K. Dielitz
By Permission of the Berlin Photographic Co., New Bond St., W.
280
THE FOSTERING OF ASLAUG
And the land where thou awakedst 'twixt the woodland and the
sea!'
And she cried : ' O Sigurd, Sigurd, now hearken while I swear
That the day shall die for ever and the sun to blackness wear,
Ere I forget thee, Sigurd, as I lie 'twixt wood and sea
In the little land of Lymdale and the house that fostered me ! ' '
The Fostering of Aslaug
According to some authorities, the lovers parted
after thus plighting their troth ; but others say that
Sigurd soon sought out and wedded Brunhild, with
whom he lived for a while in perfect happiness, until
forced to leave her and his infant daughter Aslaug.
This child, left orphaned at three years of age, was
fostered by Brunhild's father, who, driven away from
home, concealed her in a cunningly fashioned harp,
until reaching a distant land he was murdered by a
peasant couple for the sake of the gold they supposed
it to contain. Their surprise and disappointment
were great indeed when, on breaking the instrument
open, they found a beautiful little girl, whom they
deemed mute, as she would not speak a word. Time
passed, and the child, whom they had trained as a
drudge, grew to be a beautiful maiden, and she won
the affection of a passing viking, Ragnar Lodbrog,
King of the Danes, to whom she told her tale. The
viking sailed away to other lands to fulfil the pur
poses of his voyage, but when a year had passed,
during which time he won much glory, he came back
and carried away Aslaug as his bride.
" She heard a voice she deemed well known,
Long waited through dull hours bygone
And round her mighty arms were cast :
But when her trembling red lips passed
From out the heaven of that dear kiss,
And eyes met eyes, she saw in his
281
MYTHS OF THE NORSEMEN
Fresh pride, fresh hope, fresh love, and saw
The long sweet days still onward draw,
Themselves still going hand in hand,
As now they went adown the strand."
The Fostering of Aslaug {William Morris).
In continuation of the story of Sigurd and Brunhild,
however, we are told that the young man went to
seek adventures in the great world, where he had
vowed, as a true hero, to right the wrong and defend
the fatherless and oppressed.
The Niblungs
In the course of his wanderings, Sigurd came to the
land of the Niblungs, the land of continual mist,
where Giuki and Grimhild were king and queen.
The latter was specially to be feared, as she was well
versed in magic lore, and could weave spells and con
coct marvellous potions which had power to steep the
drinker in temporary forgetfulness and compel him to
yield to her will.
The king and queen had three sons, Gunnar, Hogni,
and Guttorm, who were brave young men, and one
daughter, Gudrun, the gentlest as well as the most
beautiful of maidens. All welcomed Sigurd most
warmly, and Giuki invited him to tarry awhile. The
invitation was very agreeable after his long wanderings,
and Sigurd was glad to stay and share the pleasures
and occupations of the Niblungs. He accompanied
them to war, and so distinguished himself by his valour,
that he won the admiration of Grimhild and she re
solved to secure him as her daughter's husband. One
day, therefore, she brewed one of her magic potions,
and when he had partaken of it at the hand of
Gudrun, he utterly forgot Brunhild and his plighted
troth, and all his love was diverted unto the queen's
daughter.
282
Aslaug
Gertrude Demain Hammond, R.I.
282
THE NIBLUNGS
" But the heart was changed in Sigurd ; as though it ne'er had been
His love of Brynhild perished as he gazed on the Niblung Queen:
Brynhild's beloved body was e'en as a wasted hearth,
No more for bale or blessing, for plenty or for dearth."
Although there was not wanting a vague fear that
he had forgotten some event in the past which should
rule his conduct, Sigurd asked for and obtained
Gudrun's hand, and their wedding was celebrated
amid the rejoicings of the people, who loved the
young hero very dearly. Sigurd gave his bride some
of Fafnir's heart to eat, and the moment she had tasted
it her nature was changed, and she began to grow cold
and silent to all except him. To further cement his
alliance with the two eldest Giukings (as the sons of
Giuki were called) Sigurd entered the "doom ring" with
them, and the three young men cut a sod which was
placed upon a shield, beneath which they stood while
they bared and slightly cut their right arms, allow
ing their blood to mingle in the fresh earth. Then,
when they had sworn eternal friendship, the sod was
replaced.
But although Sigurd loved his wife and felt a true
fraternal affection for her brothers, he could not lose
his haunting sense of oppression, and was seldom seen
to smile as radiantly as of old. Giuki had now died,
and his eldest son, Gunnar, ruled in his stead. As the
young king was unwedded, Grimhild, his mother,
besought him to take a wife, suggesting that none
seemed more worthy to become Queen of the Niblungs
than Brunhild, who, it was reported, sat in a golden
hall surrounded by flames, whence she had declared
she would issue only to marry the warrior who would
dare brave the fire for her sake.
a83
MYTHS OF THE NORSEMEN
Gunnar*s Stratagem
Gunnar immediately prepared to seek this maiden,
and strengthened by one of his mother's magic potions,
and encouraged by Sigurd, who accompanied him, he
felt confident of success. But when on reaching the
summit of the mountain he would have ridden into
the fire, his steed drew back affrighted and he could
not induce him to advance a step. Seeing that his
companion's steed did not show signs of fear, he
asked him of Sigurd ; but although Greyfell allowed
Gunnar to mount, he would not stir because his master
was not on his back.
Now as Sigurd carried the Helmet of Dread, and
Grimhild had given Gunnar a magic potion in case it
should be needed, it was possible for the companions
to exchange their forms and features, and seeing that
Gunnar could not penetrate the flaming wall Sigurd
proposed to assume the appearance of Gunnar and
woo the bride for him. The king was greatly dis
appointed, but as no alternative offered he dismounted,
and the necessary exchange was soon effected. Then
Sigurd mounted Greyfell in the semblance of his
companion, and this time the steed showed not the
least hesitation, but leaped into the flames at the first
touch on his bridle, and soon brought his rider to the
castle, where, in the great hall, sat Brunhild. Neither
recognised the other : Sigurd because of the magic
spell cast over him by Grimhild ; Brunhild because of
the altered appearance of her lover.
The maiden shrank in disappointment from the
dark-haired intruder, for she had deemed it impossible
for any but Sigurd to ride through the flaming circle.
But she advanced reluctantly to meet her visitor, and
when he declared that he had come to woo her, she
284
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GUNNAR'S STRATAGEM
permitted him to take a husband's place at her side,
for she was bound by solemn injunction to accept as
her spouse him who should thus seek her through the
flames.
Three days did Sigurd remain with Brunhild, and his
bright sword lay bared between him and his bride.
This singular behaviour aroused the curiosity of the
maiden, wherefore Sigurd told her that the gods had
bidden him celebrate his wedding thus.
" There they went in one bed together ; but the foster-brother laid
'Twixt him and the body of Brynhild his bright blue battle-blade ;
And she looked and heeded it nothing ; but, e'en as the dead folk
lie,
With folded hands she lay there, and let the night go by :
And as still lay that Image of Gunnar as the dead of life forlorn,
And hand on hand he folded as he waited for the morn.
So oft in the moonlit minster your fathers may ye see
By the side of the ancient mothers await the day to be."
When the fourth morning dawned, Sigurd drew the
ring Andvaranaut from Brunhild's hand, and, replacing
it by another, he received her solemn promise that in
ten days' time she would appear at the Niblung court
to take up her duties as queen and faithful wife.
" ' I thank thee, King, for thy goodwill, and thy pledge of love I take,
Depart with my troth to thy people : but ere full ten days are o'er
I shall come to the Sons of the Niblungs, and then shall we part
no more
Till the day of the change of our life-days, when Odin and Freya
shall call.' "
The promise given, Sigurd again passed out of the
palace, through the ashes, and joined Gunnar, with
whom, after he had reported the success of his venture,
he hastened to exchange forms once more. The war
riors then turned their steeds homeward, and only to
Gudrun did Sigurd reveal the secret of her brother's
285
MYTHS OF THE NORSEMEN
wooing, and he gave her the fatal ring, little suspecting
the many woes which it was destined to occasion.
The Coming of Brunhild
True to her promise, Brunhild appeared ten days
later, and solemnly blessing the house she was about to
enter, she greeted Gunnar kindly, and allowed him to
conduct her to the great hall, where sat Sigurd beside
Gudrun. The Volsung looked up at that moment
and as he encountered Brunhild's reproachful eyes
GrimhikTs spell was broken and the past came back
in a flood of bitter recollection. It was too late,
however : both were in honour bound, he to Gudrun
and she to Gunnar, whom she passively followed to the
high seat, to sit beside him as the scalds entertained
the royal couple with the ancient lays of their land.
The days passed, and Brunhild remained apparently
indifferent, but her heart was hot with anger, and
often did she steal out of her husband's palace to the
forest, where she could give vent to her grief in
solitude.
Meanwhile, Gunnar perceived the cold indifference
of his wife to his protestations of affection, and began
to have jealous suspicions, wondering whether Sigurd
had honestly told the true story of the wooing, and
fearing lest he had taken advantage of his position to
win Brunhild's love. Sigurd alone continued the even
tenor of his way, striving against none but tyrants
and oppressors, and cheering all by his kindly words
and smile.
The Quarrel of the Queens
On a day the queens went down together to the
Rhine to bathe, and as they were entering the water
Gudrun claimed precedence by right of her husband's
286
THE QUARREL OF THE QUEENS
courage. Brunhild refused to yield what she deemed
her right, and a quarrel ensued, in the course of which
Gudrun accused her sister-in-law of not having kept
her faith, producing the ring Andvaranaut in support
of her charge. The sight of the fatal ring in the hand
of her rival crushed Brunhild, and she fled homeward,
and lay in speechless grief day after day, until all
thought she must die. In vain did Gunnar and the
members of the royal family seek her in turn and
implore her to speak ; she would not utter a word
until Sigurd came and inquired the cause of her un
utterable grief. Then, like a long- pent-up stream, her
love and anger burst forth, and she overwhelmed the
hero with reproaches, until his heart so swelled with
grief for her sorrow that the tight bands of his strong
armour gave way.
" Out went Sigurd
From that interview
Into the hall of kings,
Writhing with anguish ;
So that began to start
The ardent warrior's
Iron-woven sark
Off from his sides."
Samund's Edda (Thorpe s tr.}.
Words had no power to mend that woeful situation,
and Brunhild refused to heed when Sigurd offered to
repudiate Gudrun, saying, as she dismissed him, that
she would not be faithless to Gunnar. The thought
that two living men had called her wife was unendur
able to her pride, and the next time her husband sought
her presence she implored him to put Sigurd to death,
thus increasing his jealousy and suspicion. He refused
to deal violently with Sigurd, however, because of their
oath of good fellowship, and so she turned to H6gni
MYTHS OF THE NORSEMEN
for aid. He, too, did not wish to violate his oath, but
he induced Guttorm, by means of much persuasion and
one of Grimhild's potions, to undertake the dastardly
deed.
The Death of Sigurd
Accordingly, in the dead of night, Guttorm stole
into Sigurd's chamber, weapon in hand ; but as he bent
over the bed he saw Sigurd's bright eyes fixed upon
him, and fled precipitately. Later on he returned and
the scene was repeated ; but towards morning, stealing
in for the third time, he found the hero asleep, and
traitorously drove his spear through his back.
Although wounded unto death, Sigurd raised him
self in bed, and seizing his renowned sword which hung
beside him, he flung it with all his remaining strength
at the flying murderer, cutting him in two as he reached
the door. Then, with a last whispered farewell to the
terrified Gudrun, Sigurd sank back and breathed his
last.
'•' Mourn not, O Gudrun, this stroke is the last of ill ;
Fear leaveth the House of the Niblungs on this breaking of the
morn ;
Mayst thou live, O woman beloved, unforsaken, unforlorn ! '
' It is Brynhild's deed,' he murmured, ' and the woman that loves
me well ;
Nought now is left to repent of, and the tale abides to tell.
I have done many deeds in my life-days ; and all these, and my love,
they lie
In the hollow hand of Odin till the day of the world go by.
I have done and I may not undo, I have given and I take not
again :
Art thou other than I, Allfather, wilt thou gather my glory in
vain?'"
Sigurd's infant son was slain at the same time, and
poor Gudrun mourned over her dead in silent, tearless
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THE DEATH OF SIGURD
grief; while Brunhild laughed aloud, thereby incurring
the wrath of Gunnar, who repented, too late, that
he had not taken measures to avert the dastardly
crime.
The grief of the Niblungs found expression in the
public funeral celebration which was shortly held. A
mighty pyre was erected, to which were brought pre
cious hangings, fresh flowers, and glittering arms, as
was the custom for the burial of a prince ; and as these
sad preparations took shape, Gudrun was the object of
tender solicitude from the women, who, fearing lest her
heart would break, tried to open the flood-gate of her
tears by recounting the bitterest sorrows they had
known, one telling of how she too had lost all she held
dear. But these attempts to make her weep were
utterly vain, until at length they laid her husband's
head in her lap, bidding her kiss him as if he were still
alive ; then her tears began to flow in torrents.
The reaction soon set in for Brunhild also ; her
resentment was all forgotten when she saw the body
of Sigurd laid on the pyre, arrayed as |if for battle in
burnished armour, with the Helmet of Dread at his
head, and accompanied by his steed, which was to be
burned with him, together with several of his faithful
servants who would not survive his loss. She withdrew
to her apartment, and after distributing her posses
sions among her handmaidens, she donned her richest
array, and stabbed herself as she lay stretched upon
her bed.
The tidings soon reached Gunnar, who came with
all haste to his wife and just in time to receive her
dying injunction to lay her beside the hero she loved,
with the glittering, unsheathed sword between them, as
it had lain when he had wooed her by proxy. When
she had breathed her last, these wishes were faithfully
T 289
MYTHS OF THE NORSEMEN
executed, and her body was burned with Sigurd's amid
the lamentations of all the Niblungs.
In Richard Wagner's story of " The Ring " Brun
hild's end is more picturesque. Mounted on her steed,
as when she led the battle-maidens at the command of
Odin, she rode into the flames which leaped to heaven
from the great funeral pyre, and passed for ever from
the sight of men.
" They are gone — the lovely, the mighty, the hope of the ancient
Earth:
It shall labour and bear the burden as before that day of their
birth:
It shall groan in its blind abiding for the day that Sigurd hath
sped,
And the hour that Brynhild hath hastened, and the dawn that
waketh the dead :
It shall yearn, and be oft-times holpen, and forget their deeds no
more,
Till the new sun beams on Baldur and the happy sea-less shore."
The death scene of Sigurd (Siegfried) is far more
powerful in the Nibelungenlied. In the Teutonic
version his treacherous assailant lures him from a
hunting party in the forest to quench his thirst at
a brook, where he thrusts him through the back with
a spear. His body was thence borne home by the
hunters and laid at his wife's feet.
The Flight of Gudrun
Gudrun, still inconsolable, and loathing the kindred
who had treacherously robbed her of all joy in life, fled
from her father's house and took refuge with Elf,
Sigurd's foster father, who, after the death of Hiordis,
had married Thora, the daughter of King Hakon. The
two women became great friends, and here Gudrun
tarried several years, employing herself in embroidering
upon tapestry the great deeds of Sigurd, and watching
290
The End of Brunhild
J. Wagrez
.
290
ATLI, KING OF THE HUNS
over her little daughter Swanhild, whose bright eyes
reminded her vividly of the husband whom she had lost.
Atli, King of the Huns
In the meantime, Atli, Brunhild's brother, who was
now King of the Huns, had sent to Gunnar to demand
atonement for his sister's death ; and to satisfy his
claims Gunnar had promised that when her years of
widowhood had been accomplished he would give him
Gudrun's hand in marriage. Time passed, and Atli
clamoured for the fulfilment of his promise, wherefore
the Niblung brothers, with their mother Grimhild,
went to seek the long-absent princess, and by the aid
of the magic potion administered by Grimhild they
succeeded in persuading Gudrun to leave little Swanhild
in Denmark and to become Atli's wife in the land of
the Huns.
Nevertheless, Gudrun secretly detested her husband,
whose avaricious tendencies were extremely repugnant
to her ; and even the birth of two sons, Erp and Eitel,
did not console her for the death of her loved ones and
the absence of Swanhild. Her thoughts were continu
ally of the past, and she often spoke of it, little
suspecting that her descriptions of the wealth of the
Niblungs had excited Atli's greed, and that he was
secretly planning some pretext for seizing it.
Atli at last decided to send Knefrud or Wingi, one
of his servants, to invite the Niblung princes to visit
his court, intending to slay them when he should have
them in his power ; but Gudrun, fathoming this design,
sent a rune message to her brothers, together with the
ring Andvaranaut, around which she had twined a
wolfs hair. On the way, however, the messenger
partly effaced the runes, thus changing their meaning ;
and when he appeared before the NibJungs, Gunnar
291
ATLI, KING OF THE HUNS
over her little daughter Swanhild, whose bright eyes
reminded her vividly of the husband whom she had lost.
Atli, King of the Huns
In the meantime, Atli, Brunhild's brother, who was
now King of the Huns, had sent to Gunnar to demand
atonement for his sister's death ; and to satisfy his
claims Gunnar had promised that when her years of
widowhood had been accomplished he would give him
Gudrun's hand in marriage. Time passed, and Atli
clamoured for the fulfilment of his promise, wherefore
the Niblung brothers, with their mother Grimhild,
went to seek the long-absent princess, and by the aid
of the magic potion administered by Grimhild they
succeeded in persuading Gudrun to leave little Swanhild
in Denmark and to become Atli's wife in the land of
the Huns.
Nevertheless, Gudrun secretly detested her husband,
whose avaricious tendencies were extremely repugnant
to her ; and even the birth of two sons, Erp and Eitel,
did not console her for the death of her loved ones and
the absence of Swanhild. Her thoughts were continu
ally of the past, and she often spoke of it, little
suspecting that her descriptions of the wealth of the
Niblungs had excited Atli's greed, and that he was
secretly planning some pretext for seizing it.
Atli at last decided to send Knefrud or Wingi, one
of his servants, to invite the NibJung princes to visit
his court, intending to slay them when he should have
them in his power ; but Gudrun, fathoming this design,
sent a rune message to her brothers, together with the
ring Andvaranaut, around which she had twined a
wolfs hair. On the way, however, the messenger
partly effaced the runes, thus changing their meaning ;
and when he appeared before the NibJungs, Gunnar
291
MYTHS OF THE NORSEMEN
accepte'd the invitation, in spite of Hogni's and
Grimhild's warnings, and an ominous dream of
Glaumvor, his second wife.
Burial of the Niblung Treasure
Before departing, however, Gunnar was prevailed
upon to bury secretly the great Niblung hoard in the
Rhine, and he sank it in a deep hole in the bed of the
river, the position of which was known to the royal
brothers only, who took a solemn oath never to
reveal it.
" Down then and whirling outward the ruddy Gold fell forth,
As a flame in the dim grey morning, flashed out a kingdom's worth;
Then the waters roared above it, the wan water and the foam
Flew up o'er the face of the rock-wall as the tinkling Gold fell
home,
Unheard, unseen for ever, a wonder and a tale,
Till the last of earthly singers from the sons of men shall fail."
The Treachery of Atli
In martial array the royal band then rode out of the
city of the Niblungs, which they were never again to
see, and after many adventures they entered the land
of the Huns, and arrived at Atli's hall, where, finding
that they had been foully entrapped, they slew the
traitor Knefrud, and prepared to sell their lives as
dearly as possible.
Gudrun hastened to meet them with tender embraces,
and, seeing that they must fight, she grasped a weapon
and loyally aided them in the terrible massacre which
ensued. After the first onslaught, Gunnar kept up
the spirits of his followers by playing on his harp,
which he laid aside only when the assaults were
renewed. Thrice the brave Niblungs resisted the
assault of the Huns, until all save Gunnar and Hflgni
292
THE TREACHERY OF ATLI
had perished, and the king and his brother, wounded,
faint, and weary, fell into the hands of their foes,
who cast them, securely bound, into a dungeon to await
death.
Atli had prudently abstained from taking any active
part in the fight, and he now had his brothers-in-law
brought in turn before him, promising them freedom
if they would reveal the hiding-place of the golden
hoard; but they proudly kept silence, and it was only
after much torture that Gunnar spake, saying that he
had sworn a solemn oath never to reveal the secret as
long as Hogni lived. At the same time he declared
that he would believe his brother dead only when his
heart was brought to him on a platter.
"With a dreadful voice cried Gunnar : * O fool, hast thou heard it
told
Who won the Treasure aforetime and the ruddy rings of the
Gold ?
It was Sigurd, child of the Volsungs, the best sprung forth from
the best :
He rode from the North and the mountains, and became my
summer guest,
My friend and my brother sworn: he rode the Wavering Fire,
And won me the Queen of Glory and accomplished my desire;
The praise of the world he was, the hope of the biders in wrong,
The help of the lowly people, the hammer of the strong:
Ah, oft in the world, henceforward, shall the tale be told of the
deed,
And I, e'en I, will tell it in the day of the Niblungs' Need:
For I sat night-long in my armour, and when light was wide o'er
the land
I slaughtered Sigurd my brother, and looked on the work of mine
hand.
And now, O mighty Atli, I have seen the Niblung's wreck,
And the feet of the faint-heart dastard have trodden Gunnar's neck;
And if all be little enough, and the Gods begrudge me rest,
Let me see the heart of Hogni cut quick from his living breast,
And laid on the dish before me : and then shall I tell of the Gold,
And become thy servant, Atli, and my life at thy pleasure hold.'"
293
MYTHS OF THE NORSEMEN
Urged by greed, Atli gave immediate orders that
HOgni's heart should be brought ; but his servants,
fearing to lay hands on such a grim warrior, slew the
cowardly scullion Hialli. The trembling heart of this
poor wretch called forth contemptuous words from
Gunnar, who declared that such a timorous organ
could never have belonged to his fearless brother.
Atli again issued angry commands, and this time the
unquivering heart of Hogni was produced, whereupon
Gunnar, turning to the monarch, solemnly swore that
since the secret now rested with him alone it would
never be revealed.
The Last of the Niblungs
Livid with anger, the king bade his servants throw
Gunnar, with hands bound, into a den of venomous
snakes ; but this did not daunt the reckless Niblung,
and, his harp having been flung after him in derision,
he calmly sat in the pit, harping with his toes, and
lulling to sleep all the reptiles save one only. It was
said that Atli's mother had taken the form of this
snake, and that she it was who now bit him in the side,
and silenced his triumphant song for ever.
To celebrate his triumph, Atli now ordered a great
feast, commanding Gudrun to be present to wait upon
him. At this banquet he ate and drank heartily, little
suspecting that his wife had slain both his sons, and
had served up their roasted hearts and their blood
mixed with wine in cups made of their skulls. After
a time the king and his guests became intoxicated,
when Gudrun, according to one version of the story,
set fire to the palace, and as the drunken men were
aroused, too late to escape, she revealed what she had
done, and first stabbing her husband, she calmly
perished in the flames with the Huns. Another
294
SWANHILD
version relates, however, that she murdered Atli with
Sigurd's sword, and having placed his body on a ship,
which she sent adrift, she cast herself into the sea and
was drowned.
" She spread out her arms as she spake it, and away from the earth
she leapt
And cut off her tide of returning : for the sea-waves over her
swept,
And their will is her will henceforward, and who knoweth the
deeps of the sea,
And the wealth of the bed of Gudrun, and the days that yet shall
be?"
According to a third and very different version,
Gudrun was not drowned, but was borne by the waves
to the land where Jonakur was king. There she
became his wife, and the mother of three sons, SOrli,
Hamdir, and Erp. She recovered possession, more
over, of her beloved daughter Swanhild, who, in the
meantime, had grown into a beautiful maiden of
marriageable age.
Swanhild
Swanhild became affianced to Ermenrich, King of
Gothland, who sent his son, Randwer, and one of his
servants, Sibich, to escort the bride to his kingdom.
Sibich was a traitor, and as part of a plan to compass
the death of the royal family that he might claim the
kingdom, he accused Randwer of having tried to win
his young stepmother's affections. This accusation so
roused the anger of Ermenrich that he ordered his son
to be hanged, and Swanhild to be trampled to death
under the feet of wild horses. The beauty of this
daughter of Sigurd and Gudrun was such, however,
that even the wild steeds could not be induced to
harm her until she had been hidden from their sight
*9S
MYTHS OF THE NORSEMEN
under a great blanket, when they trod her to death
under their cruel hoofs.
Upon learning the fate of her beloved daughter,
Gudrun called her three sons to her side, and girding
them with armour and weapons against which nothing
but stone could prevail, she bade them depart and
avenge their murdered sister, after which she died of
grief, and was burned on a great pyre.
The three youths, Sftrli, Hamdir, and Erp, proceeded
to Ermenrich's kingdom, but ere they met their foes,
the two eldest, deeming Erp too young to assist them,
taunted him with his small size, and finally slew him.
Sflrli and Hamdir then attacked Ermenrich, cut off his
hands and feet, and would have slain him but for a
one-eyed stranger who suddenly appeared and bade the
bystanders throw stones at the young men. His orders
were immediately carried out, and Sorli and Hamdir
soon fell slain under the shower of stones, which, as
we have seen, alone had power to injure them.
" Ye have heard of Sigurd aforetime, how the foes of God he slew ;
How forth from the darksome desert the Gold of Waters he drew ;
How he wakened Love on the Mountain, and wakened Brynhild
the Bright,
And dwelt upon Earth for a season, and shone in all men's sight.
Ye have heard of the Cloudy People, and the dimming of the day,
And the latter world's confusion, and Sigurd gone away;
Now ye know of the Need of the Niblungs and the end of broken
troth,
All the death of kings and of kindreds and the Sorrow of Odin the
Goth."
Interpretation of the Saga
This story of the Volsungs is supposed by some
authorities to be a series of sun myths, in which Sigi,
Rerir, Volsung, Sigmund, and Sigurd in turn personify
the glowing orb of day. They are all armed with
296
INTERPRETATION OF THE SAGA
invincible swords, the sunbeams, and all travel through
the world fighting against their foes, the demons of
cold and darkness. Sigurd, like Balder, is beloved of
all ; he marries Brunhild, the dawn maiden, whom he
finds in the midst of flames, the flush of morn, and
parts from her only to find her again when his career
is ended. His body is burned on the funeral pyre,
which, like Balder's, represents either the setting sun
or the last gleam of summer, of which he too is a
type. The slaying of Fafnir symbolises the destruc
tion of the demon of cold or darkness, who has stolen
the golden hoard of summer or the yellow rays of the
sun.
According to other authorities, this Saga is based
upon history. Atli is the cruel Attila, the " Scourge
of God," while Gunnar is Gundicarius, a Burgundian
monarch, whose kingdom was destroyed by the Huns,
and who was slain with his brothers in 451. Gudrun
is the Burgundian princess Ildico, who slew her
husband on her wedding-night, as has already been
related, using the glittering blade which had once
belonged to the sun-god to avenge her murdered
kinsmen.
297
CHAPTER XXVII : THE STORY OF
FRITHIOF
Bishop Tegner
PROBABLY no writer of the nineteenth century
did so much to awaken interest in the literary
treasures of Scandinavia as Bishop Esaias
Tegner, whom a Swedish author characterised as,
" that mighty Genie who organises even disorder."
TegneYs " Frithiof Saga " has been translated once
at least into every European tongue, and some twenty
times into English and German. Goethe spoke of the
work with the greatest enthusiasm, and the tale, which
gives a matchless picture of the life of our heathen
ancestors in the North, drew similar praise from
Longfellow, who considered it to be one of the most
remarkable productions of his century.
Although Tegner has chosen for his theme the
Frithiof saga only, we find that that tale is the sequel
to the older but less interesting Thorsten saga, of
which we give here a very brief outline, merely to
enable the reader to understand clearly every allusion
in the more modern poem.
As is so frequently the case with these ancient tales,
the story begins with Haloge (Loki), who came north
with Odin, and began to reign over northern Norway,
which from him was called Halogaland. According
to Northern mythology, this god had two lovely
daughters. They were carried off by bold suitors,
who, banished from the mainland by Haloge's curses
and magic spells, took refuge with their newly won
wives upon neighbouring islands.
Birth of Viking
Thus it happened that Haloge's grandson, Viking,
298
BIRTH OF VIKING
was born upon the island of Bornholm, in the Baltic
Sea, where he dwelt until he was fifteen, and where he
became the biggest and strongest man of his time.
Rumours of his valour finally reached Hunvor, a
Swedish princess, who was oppressed by the attentions
of a gigantic suitor whom none dared drive away, and
she sent for Viking to deliver her.
Thus summoned, the youth departed, after having
received from his father a magic sword named Angur-
vadel, whose blows would prove fatal even to a giant
like the suitor of Hunvor. A " holmgang," as a duel
was termed in the North, ensued as soon as the hero
arrived upon the scene, and Viking, having slain his
antagonist, could have married the princess had it not
been considered disgraceful for a Northman to marry
before he was twenty.
To beguile the time of waiting for his promised
bride, Viking set out in a well-manned dragon ship ;
and cruising about the Northern and Southern seas, he
met with countless adventures. During this time he
was particularly persecuted by the kindred of the
giant he had slain, who were adepts in magic, and they
brought upon him innumerable perils by land and
sea.
Aided and abetted by his bosom friend, Halfdan,
Viking escaped every danger, slew many of his foes,
and, after rescuing Hunvor, whom, in the meantime,
the enemy had carried off to India, he settled down
in Sweden. His friend, faithful in peace as well as in
war, settled near him, and married also, choosing for
wife Ingeborg, Hunvor's attendant.
The saga now describes the long, peaceful winters,
when the warriors feasted and listened to the tales of
scalds, rousing themselves to energetic efforts only
when returning spring again permitted them to launch
299
MYTHS OF THE NORSEMEN
their dragon ships and set out once more upon their
piratical expeditions.
"Then the Scald took his harp and sang,
And loud through the music rang
The sound of that shining word ;
And the harp-strings a clangour made,
As if they were struck with the blade
Of a sword.
"And the Berserks round about
Broke forth into a shout
That made the rafters ring :
They smote with their fists on the board,
And shouted, * Long live the Sword,
And the King ! ' "
Longfellow's Saga of King Olaf.
In the old story the scalds relate with great gusto
every phase of attack and defence during cruise and raid,
and describe every blow given and received, dwelling
with satisfaction upon the carnage and lurid flames
which envelop both enemies and ships in common ruin.
A fierce fight is often an earnest of future friendship,
however, and we are told that Halfdan and Viking,
having failed to conquer Njorfe, a foeman of mettle,
sheathed their swords after a most obstinate struggle,
and accepted their enemy as a third link in their close
bond of friendship.
On returning home from one of these customary
raids, Viking lost his beloved wife ; and, entrusting
her child, Ring, to the care of a foster father, after
undergoing a short period of mourning, the brave
warrior married again. This time his marital bliss
was more lasting, for the saga tells that his second wife
bore him nine stalwart sons.
Njorfe, King of Uplands, in Norway, also rejoiced
in a family of nine brave sons. Now, although their
300
THE BLOOD FEUD
fathers were united in bonds of the closest friendship,
having sworn blood brotherhood according to the true
Northern rites, the young men were jealous of one
another, and greatly inclined to quarrel.
The Game of Ball
Notwithstanding this smouldering animosity, the
youths often met ; and the saga relates that they used
to play ball together, and gives a description of the
earliest ball game on record in the Northern annals.
Viking's sons, as tall and strong as he, were inclined to
be rather reckless of their opponents' welfare, and,
judging from the following account, translated from
the old saga, the players were often left in as sorry a
condition as after a modern game.
" The next morning the brothers went to the games,
and generally had the ball during the day ; they pushed
men and let them fall roughly, and beat others. At
night three men had their arms broken, and many
were bruised or maimed."
The game between Njorfe's and Viking's sons cul
minated in a disagreement, and one of Njorfe's sons
struck one of his opponents a dangerous and treacher
ous blow. Prevented from taking his revenge then and
there by the interference of the spectators, the injured
man made a trivial excuse to return to the ground
alone ; and, meeting his assailant there, he slew him.
The Blood Feud
When Viking heard that one of his sons had slain
one of his friend's children, he was very indignant, and
mindful of his oath to avenge all Njorfe's wrongs, he
banished the young murderer. The other brothers, on
hearing this sentence, vowed that they would accompany
the exile, and so Viking sorrowfully bade them farewell,
MYTHS OF THE NORSEMEN
giving his sword Angurvadel to Thorsten, the eldest,
and cautioning him to remain quietly on an island in
Lake Wener until all danger of retaliation on the part
of Njorfe's remaining sons should be over.
The young men obeyed ; but Njorfe's sons were
determined to avenge their brother, and although they
had no boats to convey them over the lake, they made
use of a conjurer's art to bring about a great frost.
Accompanied by many armed men, they then stole
noiselessly over the ice to attack Thorsten and his
brothers, .and a terrible carnage ensued. Only two
of the attacking party managed to escape, but they
left, as they fancied, all their foes among the dead.
Then came Viking to bury his sons, and he found
that two of them, Thorsten and Thorer, were still alive ;
whereupon he secretly conveyed them to a cellar
beneath his dwelling, and in due time they recovered
from their wounds.
Njorfe's two surviving sons soon discovered by
magic arts that their opponents were not dead, and
they made a second desperate but vain attempt to kill
them. Viking saw that the quarrel would be incessantly
renewed if his sons remained at home ; so he now sent
them to Halfdan, whose court they reached after a
series of adventures which in many points resemble
those of Theseus on his way to Athens.
When spring came round Thorsten embarked on a
piratical excursion, in the course of which he encountered
Jokul, Njorfe's eldest son, who, meanwhile, had taken
forcible possession of the kingdom of Sogn, having
killed the king, banished his heir, Bele, and changed his
beautiful daughter, Ingeborg, into the similitude of an
old witch.
Throughout the story Jokul is represented as some
what of a coward, for he resorted by preference to
302
THORSTEN AND BELE
magic when he wished to injure Viking's sons. Thus
he stirred up great tempests, and Thorsten, after twice
suffering shipwreck, was only saved from the waves by
the seeming witch, whom he promised to marry in
gratitude for her good offices. Thorsten, advised by
Ingeborg, now went in search of Bele, whom he found
and replaced upon his hereditary throne, having sworn
eternal friendship with him. After this, the baleful
spell was removed, and Ingeborg, now revealed in her
native beauty, was united to Thorsten, and dwelt with
him at Framnas.
Thorsten and Bele
Every spring Thorsten and Bel£ set out together in
their ships ; and, upon one of these expeditions, they
joined forces with Angantyr, a foe whose mettle they
had duly tested, and proceeded to recover possession of
a priceless treasure, a magic dragon ship named Ellida,
which -fligir, god of the sea, had once given to Viking
in reward for hospitable treatment, and which had been
stolen from him.
"A royal gift to behold, for the swelling planks of its framework
Were not fastened with nails, as is wont, but grown in together.
Its shape was that of a dragon when swimming, but forward
Its head rose proudly on high, the throat with yellow gold
flaming;
Its belly was spotted with red and yellow, but back by the rudder
Coiled out its mighty tail in circles, all scaly with silver;
Black wings with edges of red ; when all were expanded
Ellida raced with the whistling storm, but outstript the eagle.
When filled to the edge with warriors, it sailed o'er the waters,
You'd deem it a floating fortress, or warlike abode of a monarch.
The ship was famed far and wide, and of ships was first in the
North/'
Tegnfr, Frithiof Saga (SpaUings tr.).
The next season, Thorsten, Bele, and Angantyr con
quered the Orkney Islands, whirh were given as a
303
MYTHS OF THE NORSEMEN
kingdom to the latter, he voluntarily pledging himselt
to pay a yearly tribute to Bele. Next Thorsten and
Bele went in quest of a magic ring, or armlet, once
forged by Volund, the smith, and stolen by Sote, a
famous pirate.
This bold robber was so afraid lest some one should
gain possession of the magic ring, that he had buried
himself alive with it in a mound in Bretland. Here
his ghost was said to keep constant watch over it, and
when Thorsten entered his tomb, Bele, who waited out
side, heard the sound of frightful blows given and
returned, and saw lurid gleams of supernatural fire.
When Thorsten finally staggered out of the mound,
pale and bloody, but triumphant, he refused to speak
of the horrors he had encountered to win the coveted
treasure, but often would he say, as he showed it, " I
trembled but once in my life, and 'twas when I seized
it!"
Birth of FHthiof and Ingeborg
Thus owner of the three greatest treasures of the
North, Thorsten returned home to Framnas, where
Ingeborg bore him a fine boy, Frithiof, while two sons,
Halfdan and Helge, were born to Bele. The lads
played together, and were already well grown when
Ingeborg, Bele's little daughter, was born, and some
time later the child was entrusted to the care of Hilding,
who was already Frithiof s foster father, as Thorsten's
frequent absences made it difficult for him to under
take the training of his boy.
" Jocund they grew, in guileless glee ;
Young Frithiof was the sapling tree;
In budding beauty by his side,
Sweet Ingeborg, the garden's pride."
Tegnh; Frithiof Saga (Longfellow's fr.).
Frithiof soon became hardy and fearless under his
304
Ingeborg
M. E. Winge
304
FRITHIOFS LOVE FOR INGEBORG
foster father's training, and Ingeborg rapidly developed
the sweetest traits of character and loveliness. Both
were happiest when together ; and as they grew older
their childish affection daily became deeper and more
intense, until Hilding, perceiving this state of affairs,
bade the youth remember that he was a subject of the
king, and therefore no mate for his only daughter.
" To Odin, in his star-lit sky,
Ascends her titled ancestry;
But Thorsten's son art thou ; give way !
For ' like thrives best with like,' they say."
Tegner, Frithiof Saga (G. Stephens' 's fr.).
Frithiof's Love for Ingeborg
These wise admonitions came too late, however, and
Frithiof vehemently declared that he would win the
fair Ingeborg for his bride in sphe of all obstacles and
his more humble origin.
Shortly after this Bele and Thorsten met for the last
time, near the magnificent shrine of Balder, where the
king, feeling that his end was near, had convened a
solemn assembly, or Thing, of all his principal subjects,
in order to present his sons Helge and Halfdan to the
people as his chosen successors. The young heirs were
very coldly received on this occasion, for Helge was of
a sombre and taciturn disposition, and inclined to the
life of a priest, and Halfdan was of a weak, effeminate
nature, and noted for his love of pleasure rather than of
war and the chase. Frithiof, who was present, and
stood beside them, was the object of many admiring
glances from the throng.
" But close behind them Frithiof goes,
Wrapp'd in his mantle blue ;
His height a whole head taller rose
Than that of both the two.
u 305
MYTHS OF THE NORSEMEN
He stands between the brothers there —
As though the ripe day stood
Atween young morning rosy-fair,
And night within the wood."
Tegner, Frithiof Saga (G. Stephen's tr.).
After giving his last instructions and counsel to his
sons, and speaking kindly to Frithiof, for whom he
entertained a warm regard, the old king turned to his
lifelong companion, Thorsten, to take leave of him,
but the old warrior declared that they would not long
be parted. Bel6 then spoke again to his sons, and
bade them erect his howe, or funeral mound, within
sight of that of Thorsten, that their spirits might com
mune over the waters of the narrow firth which would
flow between them, that so they might not be sundered
even in death.
Helge and Halfdan
These instructions were piously carried out when,
shortly after, the aged companions breathed their last ;
and the great barrows having been erected, the brothers,
Helge and Halfdan, began to rule their kingdom, while
Frithiof, their former playmate, withdrew to his own
place at Framnas, a fertile homestead, lying in a snug
valley enclosed by the towering mountains and the
waters of the ever-changing firth.
"Three miles extended around the fields of the homestead; on
three sides
Valleys and mountains and hills, but on the fourth side was the
ocean.
Birch-woods crowned the summits, but over the down-sloping
hill-sides
Flourished the golden corn, and man-high was waving the rye-
field .."
Tegner, Frithiof Saga (Long fellows tr.}.
306
FRITHIOPS SUIT
But although surrounded by faithful retainers, and
blessed with much wealth and the possession of the
famous treasures of his hero sire, the sword Angur-
vadel, the Volund ring, and the matchless dragon ship
Ellida, Frithiof was unhappy, because he could no
longer see the fair Ingeborg daily. All his former
spirits revived, however, when in the spring, at his
invitation, both kings came to visit him, together with
their fair sister, and once again they spent long hours
in cheerful companionship. As they were thus con
stantly thrown together, Frithiof found opportunity to
make known to Ingeborg his deep affection, and he
received in return an avowal of her love.
" He sat by her side, and he pressed her soft hand,
And he felt a soft pressure responsive and bland;
Whilst his love-beaming gaze
Was returned as the sun's in the moon's placid rays."
Tegner, Frithiof Saga (Longfellow's tr.).
Frithiof's Suit
When the visit was ended and the guests had de
parted, Frithiof informed his confidant and chief com
panion, BjOrn, of his determination to follow them and
openly ask for Ingeborg's hand. His ship was set free
from its moorings and it swooped like an eagle over to
the shore near Balder's shrine, where the royal brothers
were seated in state on Belt's tomb to listen to the
petitions of their subjects. Straightway Frithiof presented
himself before them, and manfully made his request,
adding that the old king had always loved him and
would surely have granted his prayer.
" No king was my sire, not a jarl, ev'n — 'tis true ;
Yet Scald-songs his mem'ry and exploits renew;
The Rune-stones will tell
On high-vaulted cairn what my race hath done well.
307
MYTHS OF THE NORSEMEN
" With ease could I win me both empire and land ; —
But rather I stay on my forefathers' strand ;
While arms I can wield —
Both poverty's hut and king's palace I'll shield.
" On Bele's round barrow we stand ; each word
In the dark deeps beneath us he hears and has heard ;
With Frithiof pleadeth
The old Chief in his cairn : think ! your answer thought
needeth."
Tcgner, Frithiof Saga (G. Stephens' 's tr.}.
Then he went on to promise lifelong fealty and the
service of his strong right arm in exchange for the boon
he craved.
As Frithiof ceased King Helge rose, and regarding
the young man scornfully, he said : " Our sister is not
for a peasant's son ; proud chiefs of the Northland may
dispute for her hand, but not thou. As for thy arrogant
proffer, know that I can protect my kingdom. Yet if
thou wouldst be my man, place in my household mayst
thou have."
Enraged at the insult thus publicly offered, Frithiof
drew his invincible sword ; but, remembering that he
stood on a consecrated spot, he struck only at the royal
shield, which fell in two pieces clashing to the ground.
Then striding back to his ship in sullen silence, he
embarked and sailed away.
" And lo ! cloven in twain at a stroke
Fell King Helge's gold shield from its pillar of oak:
At the clang of the blow,
The live started above, the dead started below."
Tegner, Frithiof Saga (Longfellow's tr.}.
Sigurd Ring a Suitor
After his departure came messengers from Sigurd
Ring, the aged King of Ringric, in Norway, who,
having lost his wife, sent to Helge and Halfdan to ask
308
Frithiof cleaves the Shield of Helge
Knut Ekwall
By Permission of F. Bruckmann, Munich
308
SIGURD RING A SUITOR
Ingeborg's hand in marriage. Before returning answer
to this royal suitor, Helge consulted the Vala, or pro
phetess, and the priests, who all declared that the omens
were not in favour of the marriage. Upon this Helge
assembled his people to hear the word which the mes
sengers were to carry to their master, but unfortunately
King Halfdan gave way to his waggish humour, and
made scoffing reference to the advanced age of the
royal suitor. These impolitic words were reported to
King Ring, and so offended him that he immediately
collected an army and prepared to march against the
Kings of Sogn to avenge the insult with his sword.
When the rumour of his approach reached the cowardly
brothers they were terrified, and fearing to encounter
the foe unaided, they sent Hilding to Frithiof to
implore his help.
Hilding found Frithiof playing chess with BjOrn, and
immediately made known his errand.
"'From Bele's high heirs
I come with courteous words and prayers
Disastrous tidings rouse the brave ;
On thee a nation's hope relies.
In Balder's fane, griefs loveliest prey,
Sweet Ing'borg weeps the livelong day :
Say, can her tears unheeded fall,
Nor call her champion to her side ? ' '
Tegne'r, Frithiof Saga (Longfellow's fr.).
While the old man was speaking Frithiof continued
to play, ever and anon interjecting an enigmatical re
ference to the game, until at this point he said :
" Bjorn ; thou in vain my queen pursuest,
She from childhood dearest, truest !
She's my game's most darling piece, and
Come what will — I'll save my queen ! "
Tegncr, Frithiof Saga (G. Stephens' s tr.).
MYTHS OF THE NORSEMEN
Hilding did not understand such mode of answering,
and at length rebuked Frithiof for his indifference.
Then Frithiof rose, and pressing kindly the old man's
hand, he bade him tell the kings that he was too deeply
offended to listen to their appeal.
Helg6 and Halfdan, thus forced to fight without
their bravest leader, preferred to make a treaty with
Sigurd Ring, and they agreed to give him not only
their sister Ingeborg, but also a yearly tribute.
At Balder's Shrine
While they were thus engaged at Sogn Sound,
Frithiof hastened to Raider's temple, to which Inge
borg had been sent for security, and where, as Hilding
had declared, he found her a prey to grief. Now
although it was considered a sacrilege for man and
woman to exchange a word in the sacred building,
Frithiof could not forbear to console her ; and, forget
ting all else, he spoke to her and comforted her, quieting
all her apprehensions of the gods' anger by assuring her
that Balder, the good, must view their innocent passion
with approving eyes, for love so pure as theirs could
defile no sanctuary ; and they ended by plighting their
troth before the shrine of Balder.
" ' Thou whisp'rest " Balder," — His wrath fearest ;—
That gentle god all anger flies.
We worship here a Lover, dearest !
Our hearts' love is his sacrifice ;
That god whose brow beams sunshine-splendour,
Whose faith lasts through eternity, —
Was not his love to beauteous Nanna
As pure, as warm, as mine to thee ?
" * His image see ! — himself broods o'er it —
How mild, how kind, his bright eyes move !
An off'ring bear I here before it,
A warm heart full of purest love.
310
FRITHIOF BANISHED
Come, kneel with me ! no altar incense
To Balder's soul more grateful is
Than two hearts, vowing in his presence
A mutual faith as true as his ! ' '
Tegner, Frithiof Saga (G. Stephens*! tr.).
Reassured by this reasoning, which received added
strength from the voice which spoke loudly from her
own heart, Ingeborg could not refuse to see and con
verse with Frithiof. During the kings' absence the
young lovers met every day, and they exchanged love-
tokens, Frithiof giving to Ingeborg Volund's arm-ring,
which she solemnly promised to send back to her
lover should she be compelled to break her promise to
live for him alone. Frithiof lingered at Framnas until
the kings' return, when, yielding to the fond entreaties
of Ingeborg the Fair, he again appeared before them,
and pledged himself to free them from their thraldom
to Sigurd Ring if they would only reconsider their
decision and promise him their sister's hand.
" ' War stands and strikes
His glitt'ring shield within thy boundaries ;
Thy realm, King Helge, is in jeopardy :
But give thy sister, and I'll lend mine arm
Thy guard in battle. It may stead thee well .
Come ! let this grudge between us be forgotten,
Unwilling bear I such 'gainst Ing'borg's brother.
Be counsell'd, King ! be just ! and save at once
Thy golden crown and thy fair sister's heart !
Here is my hand : by Asa-Thor I swear
Never again 'tis stretch'd in reconcilement ! ' "
Tegner, Frithiof Saga (G. Stephen?* tr.).
Frithiof Banished
But although this offer was received with acclamation
by the assembled warriors, Helge scornfully demanded
of Frithiof whether he had spoken with Ingeborg and
so denied the temple of Balder.
A shout of " Say nay, Frithiof ! say nay ! " broke
311
MYTHS OF THE NORSEMEN
from the ring of warriors, but he proudly answered :
" I would not lie to gain Valhalla. I have spoken to
thy sister, Helge, yet have I not broken Balder's peace."
A murmur of horror passed through the ranks at
this avowal, and when the harsh voice of Helge was
raised in judgment, none was there to gainsay the
justice of the sentence.
This apparently was not a harsh one, but Helg£ well
knew that it meant death, and he so intended it.
Far westward lay the Orkney Islands, ruled by Jarl
Angantyr, whose yearly tribute to Bele was withheld
now that the old king lay in his cairn. Hard-fisted he
was said to be, and heavy of hand, and to Frithiof was
given the task of demanding the tribute face to face.
Before he sailed upon the judgment-quest, however,
he once more sought Ingeborg, and implored her to
elope with him to a home in the sunny South, where
her happiness should be his law, and where she should
rule over his subjects as his honoured wife. But Inge
borg sorrowfully refused to accompany him, saying
that, since her father was no more, she was in duty
bound to obey her brothers implicitly, and could not
marry without their consent.
The fiery spirit of Frithiof was at first impatient
under this disappointment of his hopes, but in the end
his noble nature conquered, and after a heartrending
parting scene, he embarked upon Ellida, and sorrow
fully sailed out of the harbour, while Ingeborg, through
a mist of tears, watched the sail as it faded and disap
peared in the distance.
The vessel was barely out of sight when Helge sent
for two witches named Heid and Ham, bidding them
by incantations to stir up a tempest at sea in which it
would be impossible for even the god-given vessel
Ellida to live, that so all on board should perish. The
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THE TEMPEST
witches immediately complied ; and with Helg6's aid
they soon stirred up a storm the fury of which is
unparalleled in history.
" Helge on the strand
Chants his wizard-spell,
Potent to command
Fiends of earth or hell.
Gathering darkness shrouds the sky;
Hark, the thunder's distant roll !
Lurid lightnings, as they fly,
Streak with blood the sable pole.
Ocean, boiling to its base,
Scatters wide its wave of foam ;
Screaming, as in fleetest chase,
Sea-birds seek their island home."
Tegner, FrithiofSaga (Longfellow's ft:).
" Then the storm unfetter'd wingeth
Wild his course ; in Ocean's foam
Now he dips him, now up-swingeth,
Whirling toward the God's own home :
Rides each Horror-spirit, warning,
High upon the topmost wave —
Up from out the white, vast, yawning,
Bottomless, unfathom'd grave."
Tegner, FrithiofSaga (G. Stephens^ tr.).
The Tempest
Unfrighted by tossing waves and whistling blasts,
Frithiof sang a cheery song to reassure his terrified
crew ; but when the peril grew so great that his ex
hausted followers gave themselves up for lost, he be
thought him of tribute to the goddess Ran, who ever
requires gold of them who would rest in peace under
the ocean wave. Taking his armlet, he hewed it with
his sword and made fair division among his men.
" Who goes empty-handed
Down to sea-blue Ran ?
Cold her kisses strike, and
Fleeting her embrace is."
Tegner, FrithiofSaga (G. Step hens' s tr.).
3'S
MYTHS OF THE NORSEMEN
He then bade Bjorn hold the rudder, and himself
climbed to the mast-top to view the horizon. While
perched there he descried a whale, upon which the two
witches were riding the storm. Speaking to his good
ship, which was gifted with power of understanding
and could obey his commands, he now ran down
both whale and witches, and the sea was reddened with
their blood. At the same instant the wind fell, the waves
ceased to threaten, and fair weather soon smiled again
upon the seas.
Exhausted by their previous superhuman efforts and
by the labour of baling their water-logged vessel, the
men were too weak to land when they at last reached
the Orkney Islands, and had to be carried ashore by
Bjftrn and Frithiof, who gently laid them down on the
sand, bidding them rest and refresh themselves after
all the hardships they had endured.
" Yet more wearied than their Dragon
Totter FrithioPs gallant men ;
Though each leans upon his weapon,
Scarcely upright stand they then.
Bjorn, on pow'rful shoulder, dareth
Four to carry to the land ;
Frithiof, all alone, eight beareth, —
Sets them so round the upblaz'd brand.
' Nay ! ye white-fac'd, shame not !
Waves are mighty Vikings ;
Hard's the unequal struggle —
Ocean's maids our foes.
See ! there comes the mead-horn,
Wand'ring on bright gold-foot ;
Shipmates ! cold limbs warm, — and
Here's to Ingeborg!'"
Tegner, Frithiof Saga (G. Stephens^ fr.).
The arrival of Frithiof and his men, and their mode
of landing, had been noted by the watchman of
Angantyr, who immediately informed his master of all
$14
ATLE'S CHALLENGE
he had seen. The jarl exclaimed that the ship which
had weathered such a gale could be none but Ellida,
and that its captain was doubtless Frithiof, Thorsten's
gallant son. At these words one of his Berserkers,
Atl6, caught up his weapons and strode from the hall,
vowing that he would challenge Frithiof, and thus
satisfy himself concerning the veracity of the tales he
had heard of the young hero's courage.
Atle's Challenge
Although still greatly exhausted, Frithiof immediately
accepted Atle's challenge, and, after a sharp encounter
with swords, in which Angurvadel was triumphant, the
two champions grappled in deadly embrace. Widely
is that wrestling-match renowned in the North, and
well matched were the heroes, but in the end Frithiof
threw his antagonist, whom he would have slain then
and there had his sword been within reach. Atle saw
his intention, and bade him go in search of the weapon,
promising to remain motionless during his absence.
Frithiof, knowing that such a warrior's promise was
inviolable, immediately obeyed ; but when he returned
with his sword, and found his antagonist calmly await
ing death, he relented, and bade Atle rise and live.
" Then storm they, nothing yielded,
Two autumn-billows like !
And oft, with steel round shielded,
Their jarring breasts fierce strike.
"All like two bears they wrestle,
On hills of snow; and draw
And strain, each like an eagle
On the angry sea at war.
The root-fast rock resisted
Full hardly them between
And green iron oaks down-twisted
With lesser pulls have been.
MYTHS OF THE NORSEMEN
" From each broad brow sweat rushes ;
Their bosoms coldly heave ;
And stones and mounds and bushes
Dints hundred-fold receive."
Tegner, Frithiof Saga (G. Stephens'* tr.}.
Together the appeased warriors now wended their
way to Angantyr's hall, which Frithiof found to be
far different from the rude dwellings of his native
land. The walls were covered with leather richly
decorated with gilt designs. The chimney-piece was
of marble, and glass panes were in the window-frames.
A soft light was diffused from many candles burning
in silver branches, and the tables groaned under the
most luxurious fare.
High in a silver chair sat the jarl, clad in a coat of
golden mail, over which was flung a rich mantle bordered
with ermine, but when Frithiof entered he strode from
his seat with cordial hand outstretched. " Full many a
horn have I emptied with my old friend Thorsten,"
said he, " and his brave son is equally welcome at my
board."
Nothing loth, Frithiof seated himself beside his
host, and after he had eaten and drunk he recounted
his adventures upon land and sea.
At last, however, Frithiof made known his errand,
whereupon Angantyr said that he owed no tribute to
Helge, and would pay him none ; but that he would
give the required sum as a free gift to his old friend's
son, leaving him at liberty to dispose of it as he pleased.
Meantime, since the season was unpropitious for the
return journey, and storms continually swept the sea,
the king invited Frithiof to tarry with him over the
winter ; and it was only when the gentle spring breezes
were blowing once more that he at last allowed him to
depart.
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Frithiof's Home-coming
Taking leave of his kind host, Frithiof set sail, and
wafted by favourable winds, the hero, after six days,
came in sight of Framnas, and found that his home
had been reduced to a shapeless heap of ashes by
Helge's orders. Sadly Frithiof strode over the ravaged
site of his childhood's home, and as he viewed the
desolate scene his heart burned within him. The ruins
were not entirely deserted, however, and suddenly
Frithiof felt the cold nozzle of his hound thrust into
his hand. A few moments later his favourite steed
bounded to his master's side, and the faithful creatures
were well-nigh frantic with delight. Then came
Hilding to greet him with the information that
Ingeborg was now the wife of Sigurd Ring. When
Frithiof heard this he flew into a Berserker rage, and
bade his men scuttle the vessels in the harbour, while
he strode to the temple in search of Helge.
The king stood crowned amid a circle of priests,
some of whom brandished flaming pine-knots, while all
grasped a sacrificial flint knife. Suddenly there was a
clatter of arms and in burst Frithiof, his brow dark as
autumn storms. Helge's face went pale as he con
fronted the angry hero, for he knew what his coming
presaged. " Take thy tribute, King," said Frithiof,
and with the words, he took the purse from his girdle
and flung it in Helge's face with such force that blood
gushed from his mouth and he fell swooning at Balder's
feet.
The silver-bearded priests advanced to the scene or
violence, but Frithiof motioned them back, and his looks
were so threatening that they durst not disobey.
Then his eye fell upon the arm-ring which he had
given to Ingeborg and which Helge had placed upon
3'7
MYTHS OF THE NORSEMEN
the arm of Balder, and striding up to the wooden
image he said : " Pardon, great Balder, not for thee
was the ring wrested from Vslund's tomb ! " Then
he seized the ring, but strongly as he tugged it would
not come apart. At last he put forth all his strength,
and with a sudden jerk he recovered the ring, and at
the same time the image of the god fell prone across
the altar fire. The next moment it was enveloped in
flames, and before aught could be done the whole temple
was wreathed in fire and smoke.
" All, all's lost ! From half-burned hall
Th* fire-red cock up-swingeth ! —
Sits on the roof, and, with shrilly call
Fluttering, his free course wingeth."
TegneSs FrithiofSaga (G. Stephens1: fr.).
Frithiof, horror-stricken at the sacrilege which he
had involuntarily occasioned, vainly tried to extinguish
the flames and save the costly sanctuary, but finding
his efforts unavailing he escaped to his ship and resolved
upon the weary life of an outcast and exile.
" Thou may'st not rest thee,
Thou still must haste thee,
Ellida !— out
Th' wide world about.
Yes ! rock on ! roaming
Mid froth salt-foaming
My Dragon good !
" Thou billow bold
Befriend me ! — Never
I'll from thee sever ! —
My father's Mound
Dull stands, fast-bound,
And self-same surges
Chaunt changeless dirges ;
But blue shall mine
Through foam-flow'rs shine,
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Frithiof at the Shrine of Balder
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FRITHIOF AN EXILE
'Mid tempests swimming,
And storms thick dimming,
And draw yet mo
Down, down, below. —
My Life-Home given,
Thou shalt, far-driven !
My Barrow be —
Thou free broad Sea ! "
Tegner, Frithiof Saga (G. Stephens': tr.).
Frithiof an Exile
Helge started in pursuit with ten great dragon-ships,
but these had barely got under way when they began
to sink, and Bjo'rn said with a laugh, " What Ran enfolds
I trust she will keep." Even King Helge was with
difficulty got ashore, and the survivors were forced to
stand in helpless inactivity while Ellida's great sails
slowly sank beneath the horizon. It was thus that
Frithiof sadly saw his native land vanish from sight ;
and as it disappeared he breathed a tender farewell to
the beloved country which he never expected to see
again.
After thus parting from his native land, Frithiof
roved the sea as a pirate, or viking. His code was
never to settle anywhere, to sleep on his shield, to fight
and neither give nor take quarter, to protect the ships
which paid him tribute and to plunder the others, and
to distribute all the booty to his men, reserving for him
self nothing but the glory of the enterprise. Sailing
and fighting thus, Frithiof visited many lands, and came
at last to the sunny isles of Greece, whither he would
fain have carried Ingeborg as his bride; and the sights
called up such a flood of sad memories that he was well-
nigh overwhelmed with longing for his beloved and for
his native land.
319
MYTHS OF THE NORSEMEN
At the Court of Sigurd Ring
Three years had passed away and Frithiof determined
to return northward and visit Sigurd Ring's court.
When he announced his purpose to BjSrn, his faithful
companion reproached him for his rashness in thinking
to journey alone, but Frithiof would not be turned from
his purpose, saying : " I am never alone while Angur-
vadel hangs at my side." Steering Ellida up the Vik
(the main part of the Christiania Fiord), he entrusted
her to Bjorn's care, and, enveloped in a bear-hide, which
he wore as a disguise, he set out on foot alone for the
court of Sigurd Ring, arriving there as the Yuletide
festivities were in progress. As if nothing more than
an aged beggar, Frithiof sat down upon the bench near
the door, where he quickly became the butt of the
courtiers' rough jokes. When one of his tormentors,
however, approached too closely, the seeming beggar
caught him in a powerful grasp and swung him high
above his head.
Terrified by this exhibition of superhuman strength,
the courtiers quickly withdrew from the dangerous
vicinity, while Sigurd Ring, whose attention was
attracted by the commotion, sternly bade the stranger-
guest approach and tell who thus dared to break the
peace in his royal hall.
Frithiof answered evasively that he was fostered in
penitence, that he inherited want, and that he came
from the wolf ; as to his name, this did not matter.
The king, as was the courteous custom, did not press him
further, but invited him to take a seat beside him and
the queen, and to share his good cheer. " But first,"
said he, " let fall the clumsy covering which veils, if I
mistake not, a proper form."
Frithiof gladJy accepted the invitation thus cordially
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Frithiof at the Court of Ring
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AT THE COURT OF SIGURD RING
given, and when the hairy hide fell from off his head
and shoulders, he stood disclosed in the pride of youth,
much to the surprise of the assembled warriors.
But although his appearance marked him as of no
common race, none of the courtiers recognised him.
It was different, however, with Ingeborg. Had any
curious eye been upon her at that moment her chang
ing colour and the quick heaving of her breast would
have revealed her deep emotion.
" The astonish'd queen's pale cheeks, how fast-changing rose-tints
dye ! —
So purple Northlights, quiv'ring, on snow-hid meadows lie ;
Like two white water-lilies on storm-wave wild that rest,
Each moment rising, falling, — so heaves her trembling breast !
Tegner, Frithiof Saga (G. Stephens'; tr.).
Frithiof had barely taken his seat at the board when
with flourish of trumpets a great boar was brought in
and placed before the king. In accordance with the
Yule-tide custom of those days the old monarch rose,
and touching the head of the animal, he uttered a vow
that with the help of Frey, Odin, and Thor, he would
conquer the bold champion Frithiof. The next
moment Frithiof, too, was upon his feet, and dashing
his sword upon the great wooden bench he declared
that Frithiof was his kinsman and he also would vow
that though all the world withstood, no harm should
reach the hero while he had power to wieM his sword.
At this unexpected interruption the warriors had risen
quickly from the oaken benches, but Sigurd Ring smiled
indulgently at the young man's vehemence and said :
" Friend, thy words are overbold, but never yet was
guest restrained from uttering his thoughts in this
kingly hall." Then he turned to Ingeborg and bade
her fill to the brim with her choicest mead a huge horn,
richly decorated, which stood in front of her, and pre-
x 321
MYTHS OF THE NORSEMEN
sent it to the guest. The queen obeyed with downcast
eyes, and the trembling of her hand caused the liquid
to overflow. Two ordinary men could hardly have
drained the mighty draught, but Frithiof raised it to
his lips, and when he removed the horn not one drop of
the mead remained.
Ere the banquet was ended Sigurd Ring invited the
youthful stranger to remain at his court until the
return of spring, and accepting the proffered hospi
tality, Frithiof became the constant companion of
the royal couple, whom he accompanied upon all
occasions.
One day Sigurd Ring set out to a banquet with Inge-
borg. They travelled in a sleigh, while Frithiof, with
steel-shod feet, sped gracefully by their side, cutting
many mystic characters in the ice. Their way lay over
a dangerous portion of the frozen surface, and Frithiof
warned the king that it would be prudent to avoid this.
He would not listen to the counsel, however, and
suddenly the sleigh sank in a deep fissure, which
threatened to engulph it with the king and queen.
But like falcon descending upon its quarry, Frithiof
was at their side in a moment, and without apparent
effort he dragged the steed and its burden on to the
firm ice. " In good sooth/' said Ring, " Frithiof him
self could not have done better."
The long winter came to an end, and in the early
spring the king and queen arranged a hunting-party in
which all the court were to take part. During the
progress of the chase the advancing years of Sigurd
Ring made it impossible for him to keep up with the
eager hunt, and thus it happened that he dropped
behind, until at length he was left with Frithiof as his
sole companion. They rode slowly together until they
reached a pleasant dell which invited the weary king to
322
FRITHIOFS LOYALTY
repose, and he declared that he would lie down for a
season to rest.
" Then threw Frithiof down his mantle, and upon the greensward
spread,
And the ancient king so trustful laid on Frithiof's knee his head ;
Slept, as calmly as the hero sleepeth after war's alarms
On his shield, calm as an infant sleepeth in its mother's arms."
Tegnerj Frithiof Saga (Longfellou?* tr.).
Frithiof's Loyalty
While the aged king was thus reposing, a bird sang
to Frithiof from a tree near by, bidding him take
advantage of his host's powerlessness to slay him, and
recover the bride of whom he had been unfairly
deprived. But although Frithiof's hot young heart
clamoured for his beloved, he utterly refused to enter
tain the dastardly suggestion, but, fearing lest he should
be overcome by temptation, despite his horror at the
thought, he impulsively flung his sword far from him
into a neighbouring thicket.
A few moments later Sigurd Ring opened his eyes, and
informed Frithiof that he had only feigned sleep ; he
told him also that having recognised him from the first, he
had tested him in many ways, and had found his honour
equal to his courage. Old age had now overtaken
him and he felt that death was drawing nigh. In but
a short time, therefore, Frithiof might hope to realise
his dearest hope, and Sigurd Ring told him that he would
die happy if he would stay by him until the end.
A revulsion of feeling had, however, overtaken
Frithiof, and he told the aged king that he felt that
Ingeborg could never be his, because of the wrath of
Balder. Too long had he stayed ; he would now go
once more upon the sea and would seek death in the
fray, that so he might appease the offended gods.
Full of his resolve, he quickly made preparations to
323
MYTHS OF THE NORSEMEN
depart, but when he returned to the court to bid fare
well to his royal hosts he found that Sigurd Ring was
at the point of death. The old warrior bethought him
that " a straw death " would not win the favour of
Odin, and in the presence of Frithiof and his court he
slashed bravely the death runes on his arm and breast.
Then clasping Ingeborg with one hand, he raised the
other in blessing over Frithiof and his youthful son,
and so passed in peace to the halls of the blessed.
" Gods all, I hail ye !
Sons of Valhalla !
Earth disappears ; to the Asa's high feast
Gjallar-horn bids me ;
Blessedness, like a
Gold-helmet, circles their up-coming guest ! "
Tegner, Frithiof Saga (G. Stephens'; tr.).
Betrothal of Frithiof and Ingeborg
The warriors of the nation now assembled in solemn
Thing to choose a successor to the throne. Frithiof had
won the people's enthusiastic admiration, and they
would fain have elected him king ; but he raised Sigurd
Ring's little son high on his shield when he heard the
shout which acclaimed his name, and presented the boy
to the assembly as their future king, publicly swearing
to uphold him until he was of age to defend the realm.
The lad, weary of his cramped position, boldly sprang
to the ground as soon as Frithiof s speech was ended,
and alighted upon his feet. This act of agile daring in
one so young appealed to the rude Northmen, and a
loud shout arose, " We choose thee, shield-borne
child ! "
" But thron'd king-like, the lad sat proud
On shield-floor high ;
So the eaglet glad, from rock-hung cloud,
The Sun will eye J
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BETROTHAL OF FRITHIOF AND INGEBORG
At length this place his young blood found
Too dull to keep ;
And, with one spring, he gains the ground —
A royal leap ! "
Tegntr, Frithiof Saga (G. Stephens: tr.).
According to some accounts, Frithiof now made war
against Ingeborg's brothers, and after conquering them,
allowed them to retain their kingdom on condition
that they paid him a yearly tribute. Then he and
Ingeborg remained in Ringric until the young king
was able to assume the government, when they repaired
to Hordaland, a kingdom Frithiof had obtained by
conquest, and which he left to his sons Gungthiof and
Hunthiof.
Bishop TegneVs conclusion, however, differs very
considerably, and if it appears less true to the rude
temper of the rugged days of the sea-rovers, its
superior spiritual qualities make it more attractive.
According to Tegner's poem, Frithiof was urged by
the people of Sigurd Ring to espouse Ingeborg and
remain amongst them as guardian of the realm. But
he answered that this might not be, since the wrath of
Balder still burned against him, and none else could
bestow his cherished bride. He told the people that
he would fare over the seas and seek forgiveness of the
god, and soon after, his farewells were spoken, and
once more his vessel was speeding before the wind.
Frithiof's first visit was paid to his father's burial
mound, where, plunged in melancholy at the desolation
around, he poured out his soul to the outraged god.
He reminded him that it was the custom of the
Northmen to exact blood-fines for kinsmen slain, and
surely the blessed gods would not be less forgiving
than the earth-born. Passionately he adjured Balder
to show him how he could make reparation for his
MYTHS OF THE NORSEMEN
unpremeditated fault, and suddenly, an answer was
vouchsafed, and Frithiof beheld in the clouds a vision
of a new temple.
" Then sudden, o'er the western waters pendent,
An Image comes, with gold and flames resplendent,
O'er Balder's grove it hovers, night's clouds under,
Like gold crown resting on a bed of green.
At last to a temple settling, firm 'tis grounded —
Where Balder stood, another temple's founded."
Tegnlr, Frithiof Saga (G. Stephens'* tr.).
The hero immediately understood that the gods had
thus indicated a means of atonement, and he grudged
neither wealth nor pains until a glorious temple and
grove, which far exceeded the splendour of the old
shrine, rose out of the ruins.
" Finish'd great Balder's Temple stood !
Round it no palisade of wood
Ran now as erst ;
A railing stronger, fairer than the first,
And all of hammer'd iron — each bar
Gold-tipp'd and regular —
Walls Balder's sacred House. Like some long line
Of steel-clad champions, whose bright war-spears shine
And golden helms afar — so stood
This glitt'ring guard within the holy wood !
"Of granite blocks enormous, join'd with curious care
And daring art, the massy pile was built ; and there
(A giant-work intended
To last till time was ended,)
It rose like Upsal's temple, where the north
Saw Valhall's halls fair imag'd here on earth.
" Proud stood it there on mountain-steep, its lofty brow
Reflected calmly on the sea's bright-flowing wave.
But round about, some girdle like of beauteous flow'rs,
Went Balder's Dale, with all its groves' soft-murmur'd sighs,
And all its birds' sweet-twitter'd songs, — the Home of Peace."
Tegnir, FritAiofSaga (G. Stephen's tr.).
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BETROTHAL OF FRITHIOF AND INGEBORG
Meantime, while the timbers were being hewed, King
Helge" was absent upon a foray amongst the Finnish
mountains. One day it chanced that his band passed
by a crag where stood the lonely shrine of some for
gotten god, and King Helge scaled the rocky summit
with intent to raze the ruined walls. The lock held
fast, and, as Helge tugged fiercely at the mouldered
gate, suddenly a sculptured image of the deity, rudely
summoned from his ancient sleep, started from his
niche above.
Heavily he fell upon the head of the intruder, and
Helg6 stretched his length upon the rocky floor, nor
stirred again.
When the temple was duly consecrated to Balder* s
service, Frithiof stood by the altar to await the coming
of his expected bride. But Halfdan first crossed the
threshold, his faltering gait showing plainly that he
feared an unfriendly reception. Seeing this, Frithiof
unbuckled his sword and strode frankly to Halfdan
with hand outstretched, whereupon the king, blushing
deeply, grasped heartily the proffered hand, and from
that moment all their differences were forgotten. The
next moment Ingeborg approached and the renewed
amity of the long-sundered friends was ratified with the
hand of the bride, which Halfdan placed in that of his
new brother.
" Over the copper threshold Halfdan now,
With pallid brow
And fearful fitful glance, advanceth slow
Tow'rds yonder tow'ring ever-dreaded foe —
And, silent, at a distance stands, —
Then Frithiof, with quick hands,
The corslet-hater, Angurvadel, from his thigh
Unbuckleth, and his bright shield's golden round
Leaning 'gainst the altar, thus draws nigh ; —
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MYTHS OF THE NORSEMEN
While his cow'd enemy
He thus accosts, with pleasant dignity. —
' Most noble in this strife will he be found
Who first his right hand good
Offers in pledge of peaceful brotherhood ! ' —
Then Halfdan, deeply blushing, doffs with haste
His iron-gauntlet and, — with hearty grasp embrac'd, —
Each long, long, sever'd hand
Its friend-foe hails, steadfast as mountain-bases stand !
" And as th' last deep accents
Of reconcilement and of blessing sounded ;
Lo ! Ing'borg sudden enters, rich adorn'd
With bridal ornaments, and all enrob'd
In gorgeous ermine, and by bright-ey'd maidens
Slow-follow'd, as on heav'n's broad canopy,
Attending star-trains guard the regent-moon ! —
But the young bride's fair eyes,
Those two blue skies,
Fill quick with tears,
And to her brother's heart she trembling sinketh ; —
He, with his sister's fears
Deep-mov'd, her hand all tenderly in Frithiof's linketh,
His burden soft transferring to that hero's breast,
Its long-tried faith fit place for Ing'borg's rest."
Tegner, Frithiof Saga (G. Stephens' V fr.).
CHAPTER XXVIII : THE TWILIGHT
OF THE GODS
The Decline of the Gods
ONE of the distinctive features of Northern
mythology is that the people always believed
that their gods belonged to a finite race. The
JEsir had had a beginning ; therefore, it was reasoned,
they must have an end ; and as they were born from a
mixture of the divine and giant elements, being thus
imperfect, they bore within them the germ of death,
and were, like men, doomed to suffer physical death in
order to attain spiritual immortality.
The whole scheme of Northern mythology was
therefore a drama, every step leading gradually to the
climax or tragic end, when, with true poetic justice,
punishment and reward were impartially meted out.
In the foregoing chapters, the gradual rise and decline
of the gods have been carefully traced. We have
recounted how the JEsir tolerated the presence of evil,
personated by Loki, in their midst ; how they weakly
followed his advice, allowed him to involve them in
all manner of difficulties, from which they could be
extricated only at the price of part of their virtue or
peace, and finally permitted him to gain such ascendency
over them that he did not scruple to rob them of their
dearest possession, purity, or innocence, as personified
by Balder the good.
Too late the gods realised how evil was this spirit
that had found a home among them, and too late they
banished Loki to earth, where men, following the gods'
example, listened to his teachings, and were corrupted
by his sinister influence.
" Brothers slay brothers ;
Sisters' children
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MYTHS OF THE NORSEMEN
Shed each other's blood.
Hard is the world ;
Sensual sin grows huge.
There are sword-ages, axe-ages ;
Shields are cleft in twain ;
Storm-ages, murder-ages ;
Till the world falls dead,
And men no longer spare
Or pity one another."
Norse Mythology (R. B. Anderson^.
The Fimbul'winter
Seeing that crime was rampant, and all good banished
from the earth, the gods realised that the prophecies
uttered of old were about to be fulfilled, and that the
shadow of Ragnarok, the twilight or dusk of the gods,
was already upon them. Sol and Mani grew pale with
affright, and drove their chariots tremblingly along their
appointed paths, looking back with fear at the pursuing
wolves which would shortly overtake and devour them;
and as their smiles disappeared the earth grew sad and
cold, and the terrible Fimbul-winter began. Then snow
fell from the four points of the compass at once, the
biting winds swept down from the north, and all the
earth was covered with a thick layer of ice.
" Grim Fimbul raged, and o'er the world
Tempestuous winds and snowstorms hurled;
The roaring ocean icebergs ground,
And flung its frozen foam around,
E'en to the top of mountain height ;
No warming air
Nor radiance fair
Of gentle Summer's soft'ning light,
Tempered this dreadful glacial night."
Valhalla (J. C. Jones).
This severe winter lasted during three whole seasons
without a break, and was followed by three others,
equally severe, during which all cheer departed from the
330
THE WOLVES LET LOOSE
earth, and the crimes of men increased with fearful
rapidity, whilst, in the general struggle for life, the last
feelings of humanity and compassion disappeared.
The Wolves Let Loose
In the dim recesses of the Ironwood the giantess
larnsaxa or Angur-boda diligently fed the wolves Hati,
Skoll, and Managarm, the progeny of Fenris, with the
marrow of murderers' and adulterers' bones ; and such
was the prevalence of these vile crimes, that the well-
nigh insatiable monsters were never stinted for food.
They daily gained strength to pursue Sol and Mani,
and finally overtook and devoured them, deluging the
earth with blood from their dripping jaws.
" In the east she was seated, that aged woman, in Jarnrid,
And there she nourished the posterity of Fenrir;
He will be the most formidable of all, he
Who, under the form of a monster, will swallow up the moon."
Voluspa (Pfeiffer*; tr.).
At this terrible calamity the whole earth trembled
and shook, the stars, affrighted, fell from their places,
and Loki, Fenris, and Garm, renewing their efforts,
rent their chains asunder and rushed forth to take their
revenge. At the same moment the dragon Nidhug
gnawed through the root of the ash Yggdrasil, which
quivered to its topmost bough ; the red cock Fialar,
perched above Valhalla, loudly crowed an alarm, which
was immediately echoed by Gullin-kambi, the rooster in
Midgard, and by Hel's dark-red bird in Nifl-heim.
" The gold-combed cock
The gods in Valhal loudly crowed to arms ;
The blood-red cock as shrilly summons all
On earth and down beneath it."
Viking Tales of the North (R. B. Anbrton).
33'
MYTHS OF THE NORSEMEN
Heimdall Gives the Alarm
Heimdall, noting these ominous portents and hearing
the cock's shrill cry, immediately put the Giallar-horn
to his lips and blew the long-expected blast, which was
heard throughout the world. At the first sound of
this rally -ZEsir and Einheriar sprang from their golden
couches and sallied bravely out of the great hall, armed
for the coming fray, and, mounting their impatient steeds,
they galloped over the quivering rainbow bridge to the
spacious field of Vigrid, where, as Vafthrudnir had pre
dicted long before, the last battle was to take place.
The Terrors of the Sea
The terrible Midgard snake lormungandr had been
aroused by the general disturbance, and with immense
writhings and commotion, whereby the seas were lashed
into huge waves such as had never before disturbed
the deeps of ocean, he crawled out upon the land, and
hastened to join the dread fray, in which he was to play
a prominent part.
" In giant wrath the Serpent tossed
In ocean depths, till, free from chain,
He rose upon the foaming main ;
Beneath the lashings of his tail,
Seas, mountain high, swelled on the land ;
Then, darting mad the waves acrost,
Pouring forth bloody froth like hail,
Spurting with poisoned, venomed breath
Foul, deadly mists o'er all the Earth,
Thro' thundering surge, he sought the strand."
Palhalla (J. C. Jones).
One of the great waves, stirred up by lormungandr's
struggles, set afloat Nagilfar, the fatal ship, which was
constructed entirely out of the nails of those dead folks
whose relatives had failed, through the ages, in their
332
THE TERRORS OF THE UNDERWORLD
duty, having neglected to pare the nails of the deceased,
ere they were laid to rest. No sooner was this vessel
afloat, than Loki boarded it with the fiery host from
Muspells-heim, and steered it boldly over the stormy
waters to the place of conflict.
This was not the only vessel bound for Vigrid, how
ever, for out of a thick fog bank towards the north
came another ship, steered by Hrym, in which were all
the frost giants, armed to the teeth and eager for a
conflict with the ^Esir, whom they had always hated.
The Terrors of the Underworld
At the same time, Hel, the goddess of death, crept
through a crevice in the earth out of her underground
home, closely followed by the Hel-hound Garm, the
malefactors of her cheerless realm, and the dragon
Nidhug, which flew over the battlefield bearing corpses
upon his wings.
As soon as he landed, Loki welcomed these reinforce
ments with joy, and placing himself at their head he
marched with them to the fight.
Suddenly the skies were rent asunder, and through
the fiery breach rode Surtr with his flaming sword,
followed by his sons ; and as they rode over the bridge
Bifrost, with intent to storm Asgard, the glorious arch
sank with a crash beneath their horses' tread.
"Down thro' the fields of air,
With glittering armour fair,
In battle order bright,
They sped while seething flame
From rapid hoofstrokes came.
Leading his gleaming band, rode Surtur,
JMid the red ranks of raging fire."
Valhalla (J. C. Jones).
The gods knew full well that their end was now near,
333
MYTHS OF THE NORSEMEN
and that their weakness and lack of foresight placed them
under great disadvantages ; for Odin had but one eye,
Tyr but one hand, and Frey nothing but a stag's horn
wherewith to defend himself, instead of his invincible
sword. Nevertheless, the TEsir did not show any signs
of despair, but, like true battle-gods of the North, they
donned their richest attire, and gaily rode to the battle
field, determined to sell their lives as dearly as possible.
While they were mustering their forces, Odin once
more rode down to the Urdar fountain, where, under
the toppling Yggdrasil, the Norns sat with veiled faces
and obstinately silent, their web lying torn at their feet.
Once more the father of the gods whispered a mysteri
ous communication to Mimir, after which he remounted
Sleipnir and rejoined the waiting host.
The Great Battle
The combatants were now assembled on Vigrid's
broad plain. On one side were ranged the stern, calm
faces of the ^sir, Vanas, and Einheriar ; while on the
other were gathered the motley host of Surtr, the grim
frost giants, the pale army of Hel, and Loki and his
dread followers, Garm, Fenris, and lormungandr, the
two latter belching forth fire and smoke, and exhaling
clouds of noxious, deathly vapours, which filled all
heaven and earth with their poisonous breath.
" The years roll on,
The generations pass, the ages grow,
And bring us nearer to the final day
When from the south shall march the fiery band
And cross the bridge of heaven, with Lok for guide,
And Fenris at his heel with broken chain ;
While from t}ie east the giant Rymer steers
His ship, and the great serpent makes to land ;
And all are marshall'd in one flaming square
Against the Gods, upon the plains of Heaven."
Balder Dead (Matthew Arnold).
334
Odin and Fenris
Dorothy Hardy
334
THE GREAT BATTLE
All the pent-up antagonism of ages was now let loose
in a torrent of hate, each member of the opposing hosts
fighting with grim determination, as did our ancestors
of old, hand to hand and face to face. With a mighty
shock, heard above the roar of battle which filled the
universe, Odin and the Fenris wolf came into impetuous
contact, while Thor attacked the Midgard snake, and
Tyr came to grips with the dog Garm. Frey closed
with Surtr, Heimdall with Loki, whom he had defeated
once before, and the remainder of the gods and all the
Einheriar engaged foes equally worthy of their courage.
But, in spite of their daily preparation in the heavenly
city, Valhalla's host was doomed to succumb, and Odin
was amongst the first of the shining ones to be slain.
Not even the high courage and mighty attributes of
Allfather could withstand the tide of evil as personified
in the Fenris wolf. At each succeeding moment of
the struggle its colossal size assumed greater propor
tions, until finally its wide-open jaws embraced all the
space between heaven and earth, and the foul monster
rushed furiously upon the father of gods and engulphed
him bodily within its horrid maw.
" Fenrir shall with impious tooth
Slay the sire of rolling years :
Vithar shall avenge his fall,
And, struggling with the shaggy wolf,
Shall cleave his cold and gory jaws."
Vafthrudnfs-mal (IV. Taylor's fr.).
None of the gods could lend Allfather a helping
hand at that critical moment, for it was a time of sore
trial to all. Frey put forth heroic efforts, but Surtr's
flashing sword now dealt him a death-stroke. In his
struggle with the arch-enemy, Loki, Heimdall fared
better, but his final conquest was dearly bought, for he,
too, fell dead. The struggle between Tyr and Garm
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MYTHS OF THE NORSEMEN
had the same tragic end, and Thor, after a most terrible
encounter with the Midgard snake, and after slaying
him with a stroke from Miolnir, staggered back nine
paces, and was drowned in the flood of venom which
poured from the dying monster's jaws.
" Odin's son goes
With the monster to fight ;
Midgard's Veor in his rage
Will slay the worm ;
Nine feet will go
Fiorgyn's son,
Bowed by the serpent
Who feared no foe."
Stemuncfs Edda (Thorpe* s tr.).
Vidar now came rushing from a distant part of the
plain to avenge the death of his mighty sire, and the
doom foretold fell upon Fenris, whose lower jaw now
felt the impress of that shoe which had been reserved
for this day. At the same moment Vidar seized the
monster's upper jaw with his hands, and with one
terrible wrench tore him asunder.
The Devouring Fire
The other gods who took part in the fray, and all
the Einheriar having now perished, Surtr suddenly
flung his fiery brands over heaven, earth, and the nine
kingdoms of Hel. The raging flames enveloped the
massive stem of the world ash Yggdrasil, and reached
the golden palaces of the gods, which were utterly
consumed. The vegetation upon earth was likewise
destroyed, and the fervent heat made all the waters
seethe and boil.
" Fire's breath assails
The all-nourishing tree,
Towering fire plays
Against heaven itself."
Samund's Edda (Thorpis tr).
336
REGENERATION
The great conflagration raged fiercely until every
thing was consumed, when the earth, blackened and
scarred, slowly sank beneath the boiling waves of the
sea. Ragnarok had indeed come ; the world tragedy
was over, the divine actors were slain, and chaos seemed
to have resumed its former sway. But as in a play,
after the principals are slain and the curtain has fallen,
the audience still looks for the favourites to appear and
make their bow, so the ancient Northern races fancied
that, all evil having perished in Surtr's flames, from the
general ruin goodness would rise, to resume its sway
over the earth, and that some of the gods would return
to dwell in heaven for ever.
" All evil
Dies there an endless death, while goodness riseth
From that great world-fire, purified at last,
To a life far higher, better, nobler than the past.
Viking Tales of the North (R. B. Anderson).
Regeneration
Our ancestors believed fully in regeneration, and held
that after a certain space of time the earth, purged by
fire and purified by its immersion in the sea, rose again
in all its pristine beauty and was illumined by the sun,
whose chariot was driven by a daughter of Sol, born
before the wolf had devoured her mother. The new
orb of day was not imperfect, as the first sun had been,
and its rays were no longer so ardent that a shield had to
be placed between it and the earth. These more benefi
cent rays soon caused the earth to renew its green mantle,
and to bring forth flowers and fruit in abundance. Two
human beings, a woman, Lif, and a man, Lifthrasir, now
emerged from the depths of Hodmimir's (Mimir's)
forest, whence they had fled for refuge when Surtr set
fire to the world. They had sunk into peaceful slumber
there, unconscious of the destruction iround them, and
Y 337
MYTHS OF THE NORSEMEN
had remained, nurtured by the morning dew, until it
was safe for them to wander out once more, when they
took possession of the regenerated earth, which their
descendants were to people and over which they were
to have full sway.
" We shall see emerge
From the bright Ocean at our feet an earth
More fresh, more verdant than the last, with fruits
Self- springing, and a seed of man preserved,
Who then shall live in peace, as then in war."
Balder Dead (Matthew Arnold*).
A New Heaven
All the gods who represented the developing forces
of Nature were slain on the fatal field of Vigrid, but
Vali and Vidar, the types of the imperishable forces of
Nature, returned to the field of Ida, where they were
met by Modi and Magni, Thor's sons, the personifica
tions of strength and energy, who rescued their father's
sacred hammer from the general destruction, and carried
it thither with them.
« Vithar's then and Vali's force
Heirs the empty realm of gods ;
Mothi's thew and Magni's might
Sways the massy mallet's weight,
Won from Thor, when Thor must fall."
Vafthrudn?s-mal(W. Taylor's /r.).
Here they were joined by Hoenir, no longer an
exile among the Vanas, who, as developing forces, had
also vanished for ever ; and out of the dark underworld
where he had languished so long rose the radiant
Balder, together with his brother Hodur, with whom
he was reconciled, and with whom he was to live in per
fect amity and peace. The past had gone for ever, and
the surviving deities could recall it without bitterness.
The memory of their former companions was, however,
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ONE TOO MIGHTY TO NAME
dear to them, and full often did they return to their old
haunts to linger over the happy associations. It was
thus that walking one day in the long grass on Idavold,
they found again the golden disks with which the ^Esir
had been wont to sport.
" We shall tread once more that well-known plain
Of Ida, and among the grass shall find
The golden dice with which we play'd of yore ;
And that will bring to mind the former life
And pastime of the Gods, the wise discourse
Of Odin, the delights of other days,"
Balder Dead (Matthew Arnold),
When the small band of gods turned mournfully
towards the place where their lordly dwellings once stood,
they became aware, to their joyful surprise, that Gimli,
the highest heavenly abode, had not been consumed, for
it rose glittering before them, its golden roof outshining
the sun. Hastening thither they discovered, to the
great increase of their joy, that it had become the place
of refuge for all the virtuous.
" In Gimli the lofty
There shall the hosts
Of the virtuous dwell,
And through all ages
Taste of deep gladness."
Literature and Romance of Northern
Europe (Howitt).
One too Mighty to Name
As the Norsemen who settled in Iceland, and through
whom the most complete exposition of the Odinic faith
has come down to us in the Eddas and Sagas, were not
definitely converted until the eleventh century, —
although they had come in contact with Christians
during their viking raids nearly six centuries before, —
it is very probable that the Northern scalds gleaned
339
MYTHS OF THE NORSEMEN
some idea of the Christian doctrines, and that this
knowledge influenced them to a certain extent, and
coloured their descriptions of the end of the world and
the regeneration of the earth. It was perhaps this vague
knowledge, also, which induced them to add to the
Edda a verse, which is generally supposed to have been
an interpolation, proclaiming that another God, too
mighty to name, would arise to bear rule over Gimli.
From his heavenly seat he would judge mankind, and
separate the bad from the good. The former would be
banished to the horrors of Nastrond, while the good
would be transported to the blissful halls of Gimli the
fair.
" Then comes another,
Yet more mighty.
But Him I dare not
Venture to name.
Few farther may look
Than to where Odin
To meet the wolf goes."
Literature and Romance of Northern
Europe (Hotviti).
There were two other heavenly mansions, however,
one reserved for the dwarfs and the other for the
giants ; for as these creatures had no free will, and but
blindly executed the decrees of fate, they were not
thought to be responsible for any harm done by them,
,ind were therefore held to be undeserving of punish
ment.
The dwarfs, ruled by Sindri, were said to occupy a
hall in the Nida mountains, where they drank the
sparkling mead, while the giants took their pleasure in
the hall Brimer, situated in the region Okolnur (not
cool), for the power of cold was entirely annihilated,
and there was no more ice.
Various mythologists have, of course, attempted to
34°
ONE TOO MIGHTY TO NAME
explain these myths, and some, as we have already stated,
see in the story of Ragnarok the influence of Christian
teachings, and esteem it only a barbaric version of the
end of the world and the coming judgment day, when
a new heaven and earth shall arise, and all the good
shall enjoy eternal bliss.
CHAPTER XXIX : GREEK AND
NORTHERN MYTHOLOGIES
Comparative Mythology
DURING the past fifty years learned men of
many nations have investigated philology
and comparative mythology so thoroughly
that they have ascertained beyond the possibility of
doubt " that English, together with all the Teutonic
dialects of the Continent, belongs to that large family
of speech which comprises, besides the Teutonic, Latin,
Greek, Slavonic, and Celtic, the Oriental languages of
India and Persia." " It has also been proved that the
various tribes who started from the central home to
discover Europe in the north, and India in the south,
carried away with them, not only a common language,
but a common faith and a common mythology. These
are facts which may be ignored but cannot be disputed,
and the two sciences of comparative grammar and com
parative mythology, though but of recent origin, rest
on a foundation as sound and safe as that of any of the
inductive sciences." " For more than a thousand years
the Scandinavian inhabitants of Norway have been
separated in language from their Teutonic brethren on
the Continent, and yet both have not only preserved
the same stock of popular stories, but they tell them, in
several instances, in almost the same words."
This resemblance, so strong in the early literature of
nations inhabiting countries which present much the
same physical aspect and have nearly the same climate,
is not so marked when we compare the Northern myths
with those of the genial South. Still, notwithstanding
the contrast between Northern and Southern Europe,
where these myths gradually ripened and attained
their full growth, there is an analogy between the
34*
GREEK AND NORTHERN MYTHOLOGIES
two mythologies which shows that the seeds from whence
both sprang were originally the same.
In the foregoing chapters the Northern system of
mythology has been outlined as clearly as possible, and
the physical significance of the myths has been explained.
Now we shall endeavour to set forth the resemblance of
Northern mythology to that of the other Aryan nations,
by comparing it with the Greek, which, however, it does
not resemble as closely as it does the Oriental.
It is, of course, impossible in a work of this cha
racter to do more than mention the main points of
resemblance in the stories forming the basis of these
religions ; but that will be sufficient to demonstrate, even
to the most sceptical, that they must have been iden
tical at a period too remote to indicate now with any
certainty.
The Beginning of Things
The Northern nations, like the Greeks, imagined
that the world rose out of chaos ; and while the latter
described it as a vapoury, formless mass, the former,
influenced by their immediate surroundings, depicted it
as a chaos of fire and ice — a combination which is only
too comprehensible to any one who has visited Iceland
and seen the wild, peculiar contrast between its volcanic
soil, spouting geysers, and the great icebergs which
hedge it round during the long, dark winter season.
From these opposing elements, fire and ice, were
born the first divinities, who, like the first gods of
the Greeks, were gigantic in stature and uncouth in
appearance. Ymir, the huge ice giant, and his descen
dants, are comparable to the Titans, who were also
elemental forces of Nature, personifications of subter
ranean fire ; and both, having held full sway for a time,
were obliged to yield to greater perfection. After a
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MYTHS OF THE NORSEMEN
fierce struggle for supremacy, they all found themselves
defeated and banished to the respective remote regions
of Tartarus and Jotun-heim.
The triad, Odin, Vili, and Ve, of the Northern myth
is the exact counterpart of Jupiter, Neptune, and Pluto,
who, superior to the Titan forces, rule supreme over the
world in their turn. In the Greek mythology, the gods,
who are also all related to one another, betake them
selves to Olympus, where they build golden palaces for
their use ; and in the Northern mythology the divine
conquerors repair to Asgard, and there construct similar
dwellings.
Cosmogony
Northern cosmogony was not unlike the Greek, for
the people imagined that the earth, Mana-heim, was
entirely surrounded by the sea, at the bottom of which
lay coiled the huge Midgard snake, biting its own tail ;
and it was perfectly natural that, viewing the storm-
lashed waves which beat against their shores, they should
imagine these to be caused by his convulsive writhing.
The Greeks, who also fancied the earth was round and
compassed by a mighty river called Oceanus, described
it as flowing with " a steady, equable current," for they
generally gazed out upon calm and sunlit seas. Nifl-
heim, the Northern region of perpetual cold and mist,
had its exact counterpart in the land north of the Hyper
boreans, where feathers (snow) continually hovered in
the air, and where Hercules drove the Ceryneian stag
into a snowdrift ere he could seize and bind it fast.
The Phenomena of the Sky
Like the Greeks, the Northern races believed that
the earth was created first, and that the vaulted heavens
were made afterwards to overshadow it entirely. They
344
The Ride of the Valkyrs
H. Hendrich
By Permission of the "niustrirte Zeitung" iJ. J. Weber, Leipzig i
344
GREEK AND NORTHERN MYTHOLOGIES
also imagined that the sun and moon were daily driven
across the sky in chariots drawn by fiery steeds. Sol,
the sun maiden, therefore corresponded to Helios,
Hyperion, Phoebus, or Apollo, while Mani, the Moon
(owing to a peculiarity of Northern grammar, which
makes the sun feminine and the moon masculine), was
the exact counterpart of Phoebe, Diana, or Cynthia.
The Northern scalds, who thought that they descried
the prancing forms of white-maned steeds in the flying
clouds, and the glitter of spears in the flashing light of
the aurora borealis, said that the Valkyrs, or battle
maidens, galloped across the sky, while the Greeks saw
in the same natural phenomena the white flocks of
Apollo guarded by Phaetusa and Lampetia.
As the dew fell from the clouds, the Northern poets
declared that it dropped from the manes of the Valkyrs'
steeds, while the Greeks, who observed that it generally
sparkled longest in the thickets, identified it with
Daphne and Procris, whose names are derived from the
Sanskrit word which means "to sprinkle," and who are
slain by their lovers, Apollo and Cephalus, personifica
tions of the sun.
The earth was considered in the North as well as in
the South as a female divinity, the fostering mother of
all things ; and it was owing to climatic difference only
that the mythology of the North, where people were
daily obliged to conquer the right to live by a hand-to-
hand struggle with Nature, should represent her as
hard and frozen like Rinda, while the Greeks em
bodied her in the genial goddess Ceres. The Greeks
believed that the cold winter winds swept down from
the North, and the Northern races, in addition, added
that they were produced by the winnowing of the wings
of the great eagle Hrae-svelgr.
The dwarfs, or dark elves, bred in Ymir's flesh, were
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MYTHS OF THE NORSEMEN
like Pluto's servants in that they never left their under
ground realm, where they, too, sought the precious
metals, which they moulded into delicate ornaments
such as Vulcan bestowed upon the gods, and into
weapons which no one could either dint or mar. As
for the light elves, who lived above ground and cared
for plants, trees, and streams, they were evidently the
Northern equivalents to the nymphs, dryads, oreades,
and hamadryads, which peopled the woods, valleys, and
fountains of ancient Greece.
Jupiter and Odin
Jupiter, like Odin, was the father of the gods, the god
of victory, and a personification of the universe. Hlids-
kialf, Allfather's lofty throne, was no less exalted than
Olympus or Ida, whence the Thunderer could observe
all that was taking place ; and Odin's invincible spear
Gungnir was as terror-inspiring as the thunderbolts
brandished by his Greek prototype. The Northern
deities feasted continually upon mead and boar's flesh,
the drink and meat most suitable to the inhabitants of
a Northern climate, while the gods of Olympus pre
ferred the nectar and ambrosia which formed their only
sustenance.
Twelve ^sir sat in Odin's council hall to deliberate
over the wisest measures for the government of the
world and men, and an equal number of gods assembled
on the cloudy peak of Mount Olympus for a similar
purpose. The Golden Age in Greece was a period of
idyllic happiness, amid 'ever-flowering groves and under
balmy skies, while the Northern age of bliss was also a
time when peace and innocence flourished on the earth,
and when evil was as yet entirely unknown.
GREEK AND NORTHERN MYTHOLOGIES
The Creation of Man
Using the materials near at hand, the Greeks modelled
their first images out of clay ; hence they naturally
imagined that Prometheus had made man out of that
substance when called upon to fashion a creature in
ferior to the gods only. As the Northern statues were
hewn out of wood, the Northern races inferred, as a
matter of course, that Odin, Vili, and Ve (who here
correspond to Prometheus, Epimetheus, and Minerva,
the three Greek creators of man) made the first human
couple, Ask and Embla, out of blocks of wood.
The goat Heidrun, which supplied the heavenly
mead, is like Amalthea, Jupiter's first nurse, and the
busy, tell-tale Ratatosk is equivalent to the snow-
white crow in the story of Coronis, which was turned
black in punishment for its tattling. Jupiter's eagle
has its counterpart in the ravens Hugin and Munin, or
in the wolves Geri and Freki, which are ever crouching
at Odin's feet.
Norns and Fates
The close resemblance between the Northern Orlog
and the Greek Destiny, goddesses whose decrees the
gods themselves were obliged to respect, and the
equally powerful Norns and Moerae, is too obvious to
need pointing out, while the Vanas are counterparts of
Neptune and the other ocean divinities. The great
quarrel between the Vanas and the JEsir is merely
another version of the dispute between Jupiter and
Neptune for the supremacy of the world. Just as
Jupiter forces his brother to yield to his authority, so
the JEsir remain masters of all, but do not refuse to
continue to share their power with their conquered foes,
who thus become their allies and friends.
347
MYTHS OF THE NORSEMEN
Like Jupiter, Odin is always described as majestic
and middle-aged, and both gods are regarded as the
divine progenitors of royal races, for while the Hera-
clidas claimed Jupiter as their father, the Inglings,
Skioldings, etc., held that Odin was the founder of
their families. The most solemn oaths were sworn by
Odin's spear as well as by Jupiter's footstool, and both
gods rejoice in a multitude of names, all descriptive of
the various phases of their nature and worship.
Odin, like Jupiter, frequently visited the earth in
disguise, to judge of the hospitable intentions of man
kind, as in the story of Geirrod and Agnar, which
resembles that of Philemon and Baucis. The aim was
to encourage hospitality ; therefore, in both stories,
those who showed themselves humanely inclined are
richly rewarded, and in • the Northern myth the lesson
is enforced by the punishment inflicted upon Geirrod,
as the scalds believed in poetic justice and saw that it
was carefully meted out.
The contest of wit between Odin and Vafthrudnir has
its parallel in the musical rivalry of Apollo and Marsyas,
or in the test of skill between Minerva and Arachne.
Odin further resembled Apollo in that he, too, was god
of eloquence and poetry, and could win all hearts by
means of his divine voice ; he was like Mercury in that
he taught mortals the use of runes, while the Greek god
introduced the alphabet.
Myths of the Seasons
The disappearance of Odin, the sun or summer, and
the consequent desolation of Frigga, the earth, is merely
a different version of the myths of Proserpine and
Adonis. When Proserpine and Adonis have gone,
the earth (Ceres or Venus) bitterly mourns their
absence, and refuses all consolation. It is only when
348
GREEK AND NORTHERN MYTHOLOGIES
they return from their exile that she casts off her
mourning garments and gloom, and again decks herself
in all her jewels. So Frigga and Freya bewail the
absence of their husbands Odin and Odur, and remain
hard and cold until their return. Odin's wife, Saga,
the goddess of history, who lingered by Sokvabek,
" the stream of time and events," taking note of all she
saw, is like Clio, the muse of history, whom Apollo
sought by the inspiring fount of Helicon.
Just as, according to Euhemerus, there was an
historical Zeus, buried in Crete, where his grave can
still be seen, so there was an historical Odin, whose
mound rises near Upsala, where the greatest Northern
temple once stood, and where there was a mighty oak
which rivalled the famous tree of Dodona.
Frigga and Juno
Frigga, like Juno, was a personification of the atmo
sphere, the patroness of marriage, of connubial and
motherly love, and the goddess of childbirth. She,
too, is represented as a beautiful, stately woman, rejoic
ing in her adornments ; and her special attendant, Gna,
rivals Iris in the rapidity with which she executes her
mistress's behests. Juno has full control over the
clouds, which she can brush away with a motion of
her hand, and Frigga is supposed to weave them out
of the thread she has spun on her jewelled spinning
wheel.
In Greek mythology we find many examples of the
way in which Juno seeks to outwit Jupiter. Similar
tales are not lacking in the Northern myths. Juno
obtains possession of lo, in spite of her husband's
reluctance to part with her, and Frigga artfully secures
the victory for the Winilers in the Langobarden Saga.
Odin's wrath at Frigga's theft of the gold from his
349
MYTHS OF THE NORSEMEN
statue is equivalent to Jupiter's marital displeasure at
Juno's jealousy and interference during the war of
Troy. In the story of Gefjon, and the clever way in
which she procured land from Gylfi to form her
kingdom of Seeland, we have a reproduction of the
story of Dido, who obtained by stratagem the land
upon which she founded her city of Carthage. In
both accounts oxen come into play, for while in the
Northern myth these sturdy beasts draw the piece of
land far out to sea, in the other an ox hide, cut into
strips, serves to enclose the queen's grant.
Musical Myths
The Pied Piper of Hamelin, who could attract all
living creatures by his music, is like Orpheus or
Amphion, whose lyres had the same power ; and Odin,
as leader of the dead, is the counterpart of Mercury
Psychopompus, both being personifications of the wind,
on whose wings disembodied souls were thought to be
wafted from this mortal sphere.
The trusty Eckhardt, who would fain save TannMuser
and prevent his returning to expose himself to the
enchantments of the sorceress, in the HCrselberg, is like
the Greek Mentor, who not only accompanied Telema-
chus, but gave him good advice and wise instruc
tions, and would have rescued Ulysses from the hands
of Calypso.
Thor and the Greek Gods
Thor, the Northern thunder-god, also has many
points of resemblance with Jupiter. He bears the
hammer Miolnir, the Northern emblem of the deadly
thunderbolt, and, like Jupiter, uses it freely when
warring against the giants. In his rapid growth Thor
resembles Mercury, for while the former playfully
35°
AND NORTHERN MYTHOLOGIES
tosses about several loads of ox hides a few hours after
his birth, the latter steals Apollo's oxen before he is one
day old. In physical strength Thor resembles Hercules,
who also gave early proofs of uncommon vigour by
strangling the serpents sent to slay him in his cradle,
and who delighted, later on, in attacking and conquer
ing giants and monsters. Hercules became a woman
and took to spinning to please Omphale, the Lydian
queen, and Thor assumed a woman's apparel to visit
Thrym and recover his hammer, which had been buried
nine rasts underground. The hammer, his principal
attribute, was used for many sacred purposes. It
consecrated the funeral pyre and the marriage rite, and
boundary stakes driven in by a hammer were considered
as sacred among Northern nations as the Hermae or
statues of Mercury, removal of which was punishable by
death.
Thor's wife, Sif, with her luxuriant golden hair, is,
as we have already stated, an emblem of the earth, and
her hair of its rich vegetation. Loki's theft of these
tresses is equivalent to Pluto's rape of Proserpine. To
recover the golden locks, Loki must visit the dwarfs
(Pluto's servants), crouching in the low passages of the
underground world ; so Mercury must seek Proserpine
in Hades.
The gadfly which hinders Jupiter from recovering
possession of lo, after Mercury has slain Argus, re
appears in the Northern myth to sting Brock and to
endeavour to prevent the manufacture of the magic
ring Draupnir, which is merely a counterpart of Sif 's
tresses, as it also represents the fruits of the earth.
The fly continues to torment the dwarf during the
manufacture of Frey's golden-bristled boar, a prototype
of Apollo's golden sun chariot, and it prevents the
perfect formation of the handle of Thor's hammer.
MYTHS OF THE NORSEMEN
The magic ship Skidbladnir, also made by the dwarfs,
is like the swift-sailing Argo, which was a personification
of the clouds sailing overhead ; and just as the former
was said to be large enough to accommodate all the
gods, so the latter bore all the Greek heroes off to the
distant land of Colchis.
The Germans, wishing to name the days of the
week after their gods, as the Romans had done, gave
the name of Thor to Jove's day, and thus made it the
present Thursday.
Thor's struggle against Hrungnir is a parallel to the
fight between Hercules and Cacus or Antaeus ; while
Groa is evidently Ceres, for she, too, mourns for her
absent child Orvandil (Proserpine), and breaks out into
a song of joy when she hears that it will return.
Magni, Thor's son, who when only three hours old
exhibits his marvellous strength by lifting Hrungnir's
leg off his recumbent father, also reminds us of the
infant Hercules ; and Thor's voracious appetite at
Thrym's wedding feast has its parallel in Mercury's
first meal, which consisted of two whole oxen.
The crossing of the swollen tide of Veimer by Thor
reminds us of Jason's feat when he waded across the
torrent on his way to visit the tyrant Pelias and recover
possession of his father's throne.
The marvellous necklace worn by Frigga and Freya
to enhance their charms is like the cestus or girdle of
Venus, which Juno borrowed to subjugate her lord, and
is, like Sif's tresses and the ring Draupnir, an emblem
of luxuriant vegetation or a type of the stars which
shine in the firmament.
The Northern sword-god Tyr is, of course, the Greek
war-god Ares, whom he so closely resembles that his
name was given to the day of the week held sacred to
Ares, which is even now known as Tuesday or Tiu's
35*
GREEK AND NORTHERN MYTHOLOGIES
day. Like Ares, Tyr was noisy and courageous ; he
delighted in the din of battle, and was fearless at all
times. He alone dared to brave the Fenris wolf; and
the Southern proverb concerning Scylla arid Charybdis
has its counterpart in the Northern adage, " to get
loose out of Lasding and to dash out of Droma."
The Fenris wolf, also a personification of subterranean
fire, is bound, like his prototypes the Titans, in Tartarus.
The similarity between the gentle, music-loving
Bragi, with his harp, and Apollo or Orpheus, is very
great ; so is the resemblance between the magic draught
Od-hroerir and the waters of Helicon, both of which
were supposed to serve as inspiration to mortal as well
as to immortal poets. Odin dons eagle plumes to bear
away this precious mead, and Jupiter assumes a similar
guise to secure his cupbearer Ganymede.
Idun, like Adonis and Proserpine, or still more like
Eurydice, is also a fair personification of spring. She
is borne away by the cruel ice giant Thiassi, who repre
sents the boar which slew Adonis, the kidnapper of
Proserpine, or the poisonous serpent which bit Eurydice.
Idun is detained for a long time in J5tun-heim (Hades),
where she forgets all her merry, playful ways, and be
comes mournful and pale. She cannot return alone to
Asgard, and it is only when Loki (now an emblem of
the south wind) comes to bear her away in the shape of
a nut or a swallow that she can effect her escape. She
reminds us of Proserpine and Adonis escorted back to
earth by Mercury (god of the wind), or of Eurydice
lured out of Hades by the sweet sounds of Orpheus's
harp, which were also symbolical of the soughing of the
winds.
Idun and Eurydice
The myth of Idun's fall from Yggdrasil into the
darkest depths of Nifl-heim, while subject to the same
* 353
MYTHS OF THE NORSEMEN
explanation and comparison as the above story, is still
more closely related to the tale of Orpheus and Eury-
dice, for the former, like Bragi, cannot exist without
the latter, whom he follows even into the dark realm of
death ; without her his songs are entirely silenced.
The wolf-skin in which Idun is enveloped is typical of
the heavy snows in Northern regions, which preserve
the tender roots from the blighting influence of the
extreme winter cold.
Skadi and Diana
The Van Ni5rd, who is god of the sunny summer
seas, has his counterpart in Neptune and more especially
in Nereus, the personification of the calm and pleasant
aspect of the mighty deep. Niord's wife, Skadi, is the
Northern huntress ; she therefore resembles Diana.
Like her, she bears a quiver full of arrows, and a bow
which she handles with consummate skill. Her short
gown permits the utmost freedom of motion, also, and
she, too, is generally accompanied by a hound.
The story of the transference of Thiassi's eyes to
the firmament, where they glow like brilliant stars,
reminds us of many Greek star myths, and especially
of Argus's eyes ever on the watch, of Orion and his
jewelled girdle, and of his dog Sirius, all changed into
stars by the gods to appease angry goddesses. Loki's
antics to win a smile from the irate Skadi are considered
akin to the quivering flashes of sheet-lightning which
he personified in the North, while Steropes, the Cyclops,
typified it for the Greeks.
Frey and Apollo
The Northern god of sunshine and summer showers,
the genial Frey, has many traits in common with Apollo,
for, like him, he is beautiful and young, rides the
golden -bristled boar which was the Northern concep-
AND NORTHERN MYTHOLOGIES
tion of the sunbeams, or drives across the sky in a
golden car, which reminds us of Apollo's glittering
chariot.
Frey has some of the gentle Zephyrus's characteristics
besides, for he, too, scatters flowers along his way.
His horse Blodug-hofi is not unlike Pegasus, Apollo's
favourite steed, for it can pass through fire and water
with equal ease and velocity.
Fro, like Odin and Jupiter, is also identified with a
human king, and his mound lies beside Odin's near
Upsala. His reign was so happy that it was called the
Golden Age, and he therefore reminds us of Saturn,
who, exiled to earth, ruled over the people of Italy, and
granted them similar prosperity*
Freya and Venus
Gerda, the beautiful maiden, is like Venus, and also
like Atalanta ; she is hard to woo and hard to win, like
the fleet-footed maiden, but, like her, she yields at last
and becomes a happy wife. The golden apples with
which Skirnir tries to bribe her remind us of the golden
fruit which Hippomenes cast in Atalanta's way, and
which made her lose the race.
Freya, the goddess of youth, love, and beauty, like
Venus, sprang from the sea, for she is a daughter of
the sea-god Niord. Venus bestowed her best affections
upon the god of war and upon the martial Anchises,
while Freya often assumes the garb of a Valkyr, and
rides rapidly to earth to take part in mortal strife and
bear away the heroic slain to feast in her halls. Like
Venus, she delights in offerings of fruits and flowers,
and lends a gracious ear to the petitions of lovers.
Freya also resembles Minerva, for, like her, she wears a
helmet and breastplate, and, like her, also, she is noted
for her beautiful blue eyes.
355
MYTHS OF THE NORSEMEN
Odur and Adonis
Odur, Freya' s husband, is like Adonis, and when he
leaves her, she, too, sheds countless tears, which, in her
case, are turned to gold, while Venus's tears are changed
into anemones, and those of the Heliades, mourning
for Phaeton, harden to amber, which resembles gold in
colour and in consistency. Just as Venus rejoices at
Adonis's return, and all Nature blooms in sympathy
with her joy, so Freya becomes lighthearted once more
when she has found her husband beneath the flowering
myrtles of the South. Venus's car is drawn by flutter
ing doves, and Freya's is swiftly carried along by cats,
which are emblems of sensual love, as the doves were
considered types of tenderest love. Freya is apprecia
tive of beauty and angrily refuses to marry Thrym,
while Venus scorns and finally deserts Vulcan, whom
she has been forced to marry against her will.
The Greeks represented Justice as a goddess blind
folded, with scales in one hand and a sword in the other,
to indicate the impartiality and the fixity of her decrees.
The corresponding deity of the North was Forseti, who
patiently listened to both sides of a question ere he, too,
promulgated his impartial and irrevocable sentence.
Uller, the winter-god, resembles Apollo and Orion
only in his love for the chase, which he pursues with
ardour under all circumstances. He is the Northern
bowman, and his skill is quite as unerring as theirs.
Heimdall, like Argus, was gifted with marvellous
keenness of sight, which enabled him to see a hundred
miles off as plainly by night as by day. His Giallar-
horn, which could be heard throughout all the world,
proclaiming the gods' passage to and fro over the
quivering bridge Bifro"st, was like the trumpet of the
goddess Renown. As he was related to the water
356
GREEK AND NORTHERN MYTHOLOGIES
deities on his mother's side, he could, like Proteus,
assume any form at will, and he made good use of
this power on the occasion when he frustrated Loki's
attempt to steal the necklace Brisinga-men.
Hermod, the quick or nimble, resembles Mercury
not only in his marvellous celerity of motion. He,
too, was the messenger of the gods, and, like the Greek
divinity, flashed hither and thither, aided not by winged
cap and sandals, but by Odin's steed Sleipnir, whom he
alone was allowed to bestride. Instead of the Caduceus,
he bore the wand Gambantein. He questioned the
Norns and the magician Rossthiof, through whom he
learned that Vali would come to avenge his brother
Balder and to supplant his father Odin. Instances of
similar consultations are found in Greek mythology,
where Jupiter would fain have married Thetis, yet
desisted when the Fates foretold that if he did so she
would be the mother of a son who would surpass his
father in glory and renown.
The Northern god of silence, Vidar, has some
resemblance to Hercules, for while the latter has
nothing but a club with which to defend himself
against the Nemean lion, whom he tears asunder, the
former is enabled to rend the Fenris wolf at Ragnarok
by the possession of one large shoe.
Rinda and Danae
Odin's courtship of Rinda reminds us of Jupiter's
wooing of Danae, who is also a symbol of the earth ;
and while the shower of gold in the Greek tale is
intended to represent the fertilising sunbeams, the
footbath in the Northern story typifies the spring thaw
which sets in when the sun has overcome the resistance
of the frozen earth. Perseus, the child of this union,
has many points of resemblance with Vali, for he, too,
357
MYTHS OF THE NORSEMEN
is an avenger, and slays his mother's enemies just as
surely as Vali destroys Hodur, the murderer of Balder.
The Fates were supposed to preside over birth in
Greece, and to foretell a child's future, as did the
Norns ; and the story of Meleager has its unmistak
able parallel in that of Nornagesta. Althaea preserves
the half-consumed brand in a chest, Nornagesta con
ceals the candle-end in his harp ; and while the Greek
mother brings about her son's death by casting the
brand into the fire, Nornagesta, compelled to light
his candle-end at Olaf's command, dies as it sputters
and burns out.
Hebe and the Valkyrs were the cupbearers of
Olympus and Asgard. They were all personifications
of youth ; and while Hebe married the great hero
and demigod Hercules when she ceased to fulfil her
office, the Valkyrs were relieved from their duties
when united to heroes like Helgi, Hakon, Valund, or
Sigurd.
The Cretan labyrinth has its counterpart in the Ice
landic Vtflundarhaus, and Volund and Daedalus both
effect their escape from a maze by a cleverly devised
pair of wings, which enable them to fly in safety over
land and sea and escape from the tyranny of their
respective masters, Nidud and Minos. Volund re
sembles Vulcan, also, in that he is a clever smith and
makes use of his talents to work out his revenge.
Vulcan, lamed by a fall from Olympus, and neglected
by Juno, whom he had tried to befriend, sends her a
golden throne, which is provided with cunning springs
to seize and hold her fast. Volund, hamstrung by the
suggestion of Nidud's queen, secretly murders her sons,
and out of their eyes fashions marvellous jewels, which
she unsuspectingly wears upon her breast until he reveals
their origin.
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GREEK AND NORTHERN MYTHOLOGIES
Myths of the Sea
Just as the Greeks fancied that the tempests were the
effect of Neptune's wrath, so the Northern races attri
buted them either to the writhings of Iflrmungandr, the
Midgard snake, or to the anger of ^Egir, who, crowned
with seaweed like Neptune, often sent his children, the
wave maidens (the counterpart of the Nereides and
Oceanides), to play on the tossing billows. Neptune
had his dwelling in the coral caves near the Island of
Euboea, while ^gir lived in a similar palace near the
Cattegat. Here he was surrounded by the nixies,
undines, and mermaids, the counterpart of the Greek
water nymphs, and by the river-gods of the Rhine,
Elbe, and Neckar, who remind us of Alpheus and
Peneus, the river-gods of the Greeks.
The frequency of shipwrecks on the Northern coasts
made the people think of Ran (the equivalent of the
Greek sea-goddess Amphitrite) as greedy and avari
cious, and they described her as armed with a strong
net, with which she drew all things down into the
deep. The Greek Sirens had their parallel in the
Northern Lorelei, who possessed the same gift of song,
and also lured mariners to their death ; while Princess
Use, who was turned into a fountain, reminds us of
the nymph Arethusa, who underwent a similar trans
formation.
In the Northern conception of Nifl-heim we have an
almost exact counterpart of the Greek Hades. Msdgud,
the guardian of the Giallar-bridge (the bridge of death),
over which all the spirits of the dead must pass, exacts
a tribute of blood as rigorously as Charon demands an
obolus from every soul he ferries over Acheron, the
river of death. The fierce dog Garm, cowering in the
Gnipa hole, and keeping guard at Hel's gate, is like
359
MYTHS OF THE NORSEMEN
the three-headed monster Cerberus ; and the nine
worlds of Nifl-heim are not unlike the divisions of
Hades, Nastrond being an adequate substitute for
Tartarus, where the wicked were punished with equal
severity.
The custom of burning dead heroes with their arms,
and of slaying victims, such as horses and dogs, upon
their pyre, was much the same in the North as in the
South ; and while MorsorThanatos, the Greek Death,
was represented with a sharp scythe, Hel was depicted
with a broom or rake, which she used as ruthlessly, and
with which she did as much execution.
Balder and Apollo
Balder, the radiant god of sunshine, reminds us not
only of Apollo and Orpheus, but of all the other
heroes of sun myths. His wife Nanna is like Flora,
and still more like Proserpine, for she, too, goes down
into the underworld, where she tarries for a while.
Balder's golden hall of Breidablik is like Apollo's palace
in the east ; he, also, delights in flowers ; all things
smile at his approach, and willingly pledge themselves
not to injure him. As Achilles was vulnerable only in
the heel, so Balder could be slain only by the harmless
mistletoe, and his death is occasioned by Loki's jealousy
just as Hercules was slain by that of Deianeira. Balder's
funeral pyre on Ringhorn reminds us of Hercules's death
on Mount GEta, the flames and reddish glow of both
fires serving to typify the setting sun. The Northern
god of sun and summer could only be released from
Nifl-heim if all animate and inanimate objects shed
tears ; so Proserpine could issue from Hades only
upon condition that she had partaken of no food. The
trifling refusal of Thok to shed a single tear is like the
pomegranate seeds which Proserpine ate, and the result
360
GREEK AND NORTHERN MYTHOLOGIES
is equally disastrous in both cases, as it detains Balder
and Proserpine underground, and the earth (Frigga or
Ceres) must continue to mourn their absence.
Through Loki evil entered into the Northern world ;
Prometheus's gift of fire brought the same curse upon
the Greeks. The punishment inflicted by the gods
upon the culprits is not unlike, for while Loki is bound
with adamantine chains underground, and tortured by
the continuous dropping of venom from the fangs of a
snake fastened above his head, Prometheus is similarly
fettered to Caucasus, and a ravenous vulture continu
ally preys upon his liver. Loki's punishment has
another counterpart in that of Tityus, bound in Hades,
and in that of Enceladus, chained beneath Mount ^Etna,
where his writhing produced earthquakes, and his im
precations caused sudden eruptions of the volcano. Loki,
further, resembles Neptune in that he, too, assumed an
equine form and was the parent of a wonderful steed,
for Sleipnir rivals Arion both in speed and endurance.
The Fimbul-winter has been compared to the long
preliminary fight under the walls of Troy, and Rag-
narok, the grand closing drama of Northern mytho
logy, to the burning of that famous city. " Thor is
Hector ; the Fenris wolf, Pyrrhus, son of Achilles, who
slew Priam (Odin) ; and Vidar, who survives in Rag-
narok, is ^Eneas." The destruction of Priam's palace
is the type of the ruin of the gods' golden halls ; and
the devouring wolves Hati, Skoll, and Managarm, the
fiends of darkness, are prototypes of Paris ana all the
other demons of darkness, who bear away or devour
the sun-maiden Helen.
Ragnarok and the Deluge
According to another interpretation, however, Rag
narok and the consequent submersion of the world is
361
MYTHS OF THE NORSEMEN
but a Northern version of the Deluge. The survivors,
Lif and Lifthrasir, like Deucalion and Pyrrha, were
destined to repeople the world ; and just as the shrine
of Delphi alone resisted the destructive power of the
great cataclysm, so Gimli stood radiant to receive the
surviving gods.
Giants and Titans
We have already seen how closely the Northern
giants resembled the Titans. It only remains to
mention that while the Greeks imagined that Atlas
was changed into a mountain, so the Northmen
believed that the Riesengebirge, in Germany, were
formed from giants, and that the avalanches which
descended from their lofty heights were the burdens
of snow which these giants impatiently shook from
their crests as they changed their cramped positions.
The apparition, in the shape of a bull, of one of the
water giants, who came to woo the queen of the
Franks, has its parallel in the story of Jupiter's wooing
of Europa, and Meroveus is evidently the exact counter
part of Sarpedon. A faint resemblance can be traced
between the giant ship Mannigfual and the Argo, for
while the one is supposed to have cruised through the
^Egean and Euxine Seas, and to have made many places
memorable by the dangers it encountered there, so the
Northern vessel sailed about the North and Baltic Seas,
and is mentioned in connection with the Island of Born-
holm and the cliffs of Dover.
While the Greeks imagined that Nightmares were
the evil dreams which escaped from the Cave of
Somnus, the Northern race fancied they were female
dwarfs or trolls, who crept out of the dark recesses of
the earth to torment them. All magic weapons in the
North were said to be the work of the dwarfs, the
underground smiths, while those of the Greeks were
362
GREEK AND NORTHERN MYTHOLOGIES
manufactured by Vulcan and the Cyclopes, under
Mount jEtna, or on the Island of Lemnos.
The Volsunga Saga
In the Sigurd myth we find Odin one-eyed like the
Cyclopes, who, like him, are personifications of the sun.
Sigurd is instructed by Gripir, the horse-trainer, who is
reminiscent of Chiron, the centaur. He is not only
able to teach a young hero all he need know, and to
give him good advice concerning his future conduct,
but is also possessed of the gift of prophecy.
The marvellous sword which becomes the property
of Sigmund and of Sigurd as soon as they prove them
selves worthy to wield it, and the sword Angurvadel
which Frithiof inherits from his sire, remind us of the
weapon which .ZEgeus concealed beneath the rock, and
which Theseus secured as soon as he had become a
man. Sigurd, like Theseus, Perseus, and Jason, seeks
to avenge his father's wrongs ere he sets out in search
of the golden hoard, the exact counterpart of the golden
fleece, which is also guarded by a dragon, and is very
hard to secure. Like all the Greek sun-gods and
heroes, Sigurd has golden hair and bright blue eyes.
His struggle with Fafnir reminds us of Apollo's fight
with Python, while the ring Andvaranaut can be
likened to Venus's cestus, and the curse attached to
its possessor is like the tragedy of Helen, who brought
endless bloodshed upon all connected with her.
Sigurd could not have conquered Fafnir without the
magic sword, just as the Greeks failed to take Troy
without the arrows of Philoctetes, which are also
emblems of the all-conquering rays of the sun. The reco
very of the stolen treasure is like Menelaus's recovery
of Helen, and it apparently brings as little happiness
to Sigurd as his recreant wife did to the Spartan
king.
363
MYTHS OF THE NORSEMEN
Brunhild
Brunhild resembles Minerva in her martial tastes,
physical appearance, and wisdom; but her anger and
resentment when Sigurd forgets her for Gudrun is like
the wrath of GEnone, whom Paris deserts to woo Helen.
Brunhild's anger continues to accompany Sigurd
through life, and she even seeks to compass his death,
while QEnone, called to cure her wounded lover,
refuses to do so and permits him to die. QEnone
and Brunhild are both overcome by the same remorse
ful feelings when their lovers have breathed their last,
and both insist upon sharing their funeral pyres, and
end their lives by the side of those whom they had
loved.
Sun Myths
Containing, as it does, a whole series of sun myths,
the Volsunga Saga repeats itself in every phase ; and
just as Ariadne, forsaken by the sun-hero Theseus,
finally marries Bacchus, so Gudrun, when Sigurd has
departed, marries Atli, the King of the Huns. He,
too, ends his life amid the flames of his burning palace
or ship. Gunnar, like Orpheus or Amphion, plays
such marvellous strains upon his harp that even the
serpents are lulled to sleep. According to some inter
pretations, Atli is like Fafnir, and covets the possession
of the gold. Both are therefore probably personifica
tions " of the winter cloud which broods over and keeps
from mortals the gold of the sun's light and heat, till in
the spring the bright orb overcomes the powers of dark
ness and tempests, and scatters his gold over the face of
the earth."
Swanhild, Sigurd's daughter, is another personifica
tion of the sun, as is seen in her blue eyes and golden
hair ; and her death under the hoofs of black steeds
364
GREEK AND NORTHERN MYTHOLOGIES
represents the blotting out of the sun by clouds of
storm or of darkness.
Just as Castor and Pollux hasten to rescue their sister
Helen when she has been borne away by Theseus, so
Swanhild's brothers, Erp, Hamdir, and Sorli, hasten
off to avenge her death.
Such are the main points of resemblance between the
mythologies of the North and South, and the analogy
goes far to prove that they were originally formed
from the same materials, the principal differences
being due to the local colouring imparted unconsciously
by the different races.
INDEX TO POETICAL QUOTATIONS
Aager and Else, Ballad of, 184
Anderson, Rasmus B., 6, 13, 17,
20, 22, 39, 40, 49, 50, 72, 73, 79,
81, 82, 90, 100, no, 114, 115,
117, 124, 131, 142, 148, 158,
160, 187, 213, 215, 330, 331,
337
Anster (translation from Goethe),
138
Arnold, Matthew, 4, 6, 8, 14, 16,
21, 22, 42, 43, 62, 67, 85, in,
133, 154, 173, 180, 198, 204,
206, 208, 209, 210, 211, 214,
334. 338, 339
Baldwin, James, Story of Sieg
fried, 1 86
Brace (translation of balladj, 233
Brand, 126
Browning, Robert, 27, 28
Buchanan, Robert, 239
Coneybeare (translation from the
Anglo-Saxon), 179
Du Chaillu, Paul, Viking Agef 152,
153
Edda (Saemund's, or the Elder),
3, 4, 8, 37, 38, 60, 63, 70, 75,
93, 117, 122, 136, 137, 139, 142,
146, 148, 149, 151, 154, 156, 163,
169, 175, 181, 184, 189, 190, 199,
200, 2l6, 2l8, 227, 264, 273, 287,
336
Fabian's MS., 193
Forman (translations), 31, 36, 55,
103
Goethe, 138
Gray, 199, 200, 201
Grotta-Savngr, 129
Heine, 195, 237
Hemans, 24, 174
Henderson (translations], 3, 166,
i?5
Herbert (translations), 77, 78, 80,
no, 121, 122, 147
Herrick, 127
Hewitt (translation}, 175
Homer, 30
Howitt, 31, 63, 212, 247, 339,
340
Jones, Julia Clinton, Valhalla,
2, 9, 50, 60, 87, 91, 92, 103, 106,
165, 168, 180, 181, 182, 185, 192,
197, 212, 222, 224, 228, 33O, 332,
333
Keightley (translation), 194
Kingsley, Charles, 46, 47, 134
L. E. R., 193
La Motte-Fouque, 240
Longfellow, 41, 61, 83, 129, 184,
207, 300, 304, 306, 307, 308, 309,
313. 323
Macdowall, Asgard and the Gods,
48
Martin (translation from Heine),
237
Mathisson, 194
Meredith, Owen, 54, 155
Morris, William, 59, 118, 135, 168,
253, 254, 255, 256, 258, 259, 262,
263, 265, 267, 269, 271, 272, 274,
276, 278, 279, 280, 281, 282, 283,
285, 288,290, 292, 293, 295, 296
Naogeorgus, 125
Oehlenschlager, 31, 64, 65, 66, 67.
147, 190, 191
Oxford Carol, 125
Percy (translation from the Edda),
6p
Pfeiffer (translation), 331
Pigott (translations from Oehlen
schlager), 64, 65, 66, 67. 147,
190, 191
Scott, 26, 246
Selcher (translation), 195
Shakespeare, 86, 170, 248
Southey, 29, 30
Spalding (translations from the
Frithiof Saga), 303
Spenser, 242
Stagnelius, 194
Stephens (translations from the
Frithiof Saga), 1 3 5 , 243 , 305 , 306,
308, 309, 311, 313, 314, 315,
316, 318, 319, 321, 324, 325, 326,
328
Taylor (translations from the
Sagas), 7, 10, 11, 21, 32, 33, 94,
335. 338
Tegner, Frithiof Saga, 135, 243 , 303 ,
304, 305, 306, 307, 308, 309, 311,
314, 314, 315, 316, 318, 319, 321,
323,324, 325, 326,328
Thomson, 20, 182
367
INDEX TO POETICAL QUOTATIONS
Thorpe (translations), 4, 8, 18,
22, 25, 34, 37, 38, 41, 70,
75. 86, 93, 98, 99, 100, 101,
105, 108, 109, in, 112, 117,
118, 122, 136, 137, 139, 142,
146, 148, 149, 151, 154, 156, 163,
169, 176, 178, 181, 184, 189, 190,
192, 198, 199, 200, 216, 218, 223,
225, 227, 264, 273, 275, 277, 287.
336
Vail, 23
Wagner, 31, 36, 55, 103
Wagner-Macdowall, Asgard and
the Gods, 48
Whittier, J. G., 230, 241
Wordsworth, 24
368
GLOSSARY AND INDEX
AAGER (a'ger) and Else. Ballad
of, 184
ABEL. Cain in Wild Hunt be
cause of the murder of, 26
ABUNDANTIA (a-bun-dan'shya).
Same as Fulla, 47
ABUNDIA. Same as Fulla, 47
ACHERON (ak'e-ron). Gioll, the
Northern, 359
ACHILLES (a-kil'ez). Balder, the
Northern, 360 ; father of Pyr-
rhus, 361
ADONIS (a-do'nis). Odin, the
Northern, 348 ; Idun lost like,
353 ; Odur, the Northern, 355
AEGEAN (e-je'an). Argo's cruise
round the, 362
;£GEUS (e-je'us). Sigmund's
sword compared to that of, 363
(a/jir). Tempests caused
by, 185 ; god of the sea, 185-
193> 3°3 ; banquet in halls of,
224 ; Neptune, the Greek, 359
(e'jis). Fafnir's Helmet of
Dread so called, 270
NEAS (e-ne'as). Vidar, the
Northern, 361
(a/sir). Northern gods
called, 5 ; twelve in number,
ii ; Asgard, home of, 15 ; dis
pute between Vanas and, 15 ;
to be supplanted, 32 ; inhabi
tants of Asia Minor, 39 ; Gylri
visits the, 40 ; Hrungnir feasts
with the, 73 ; Freya visited by
the, 78 ; recovery of hammer
pleases the, 80 ; Fenris bound
by the, 92, 93 ; Suttung slain by
the, 99 ; Idun welcomed by the,
107; Niord among the, in ;
JEgir not ranked with the, 185 ;
JEgir visits the, 188 ; reward pro
mised to the, 205 ; heralds sent
out by the, 211 ; Loki slanders
the, 216, 225 ; battle between
the giants and the, 231 ; be
ginning and end of the, 329 ;
Gialllar-hom summons the, 332 ;
giants "come to fight the, 333;
courage and death of the, 335 ;
golden disks of the, 339 ; Greek
gods compared to the, 346 ;
Greek equivalent of dispute
between the Vanas and the,
347
/ETNA (et'na), MOUNT. Northern
equivalent for earthquakes in,
361 • dwarfs' forge equivalent
to Vulcan's in, 362
AFI (a'fe). Riger visits, 152
AFTERNOON. Division of day, 9
AGNAR. Son of Hrauding, fos
tered by Frigga, 34, 36 ; gives
Odin a drink, 36 ; becomes
king, 37 ; Greek equivalent,
34.8
Ai (a/5). Riger visits, 1 5 1
AKU-THOR (ak'u-thor). The char
ioteer, 62
ALBERICH (arbSr-ik). King of the
dwarfs, 242
ALBION (al'bi-on). Conjectured
origin of name, 246
ALF-BLOT. Sacrifices offered to
elves, 248
ALF-HEIM (alf'him). Home of
elves in, n, 246 ; Fjey, ruler of,
117; Frey's return to, 119;
Skirnir's return to, 121 ; V6-
lund goes to dwell in, 178
ALL Same as Vali, 164
ALLFATHER. The uncreated is,
2 ; Yggdrasil, created by, 12 ;
Odin called, 16; questions
Vafthrudnir, 32 ; wrath of, 44 ;
Longbeards named by, 46 •
disposes of Hel, Midgard snake,
and Fenris, 90 ; sends Hermod
to Finland, 155; goes with
Vidar, to consult Norns, 159;
dooms Brunhild to marry, 280;
is slain, 335
ALPHEUS (al-fe'us). Greek equiva
lent of Northern river-god, 359
ALPINE ROSE. Attendants of
Holda crowned with the, 52
ALPS. Uller's home on the, 140 ;
supposed meaning of the name,
246
A 369
GLOSSARY AND INDEX
ALSVIDER (al'svid-er). Steed of
moon chariot, 7
ALSVIN (al'svin). Steed of sun
chariot, 6
ALTH/EA (al-the'a). Like mother
of Nornagesta, 358
ALVA. Cheru's sword borne by
Duke of, 89
ALVIS. A dwarf, changed to
stone, 63
ALVIT. A Valkyr, marries mortal,
175
AMALTHEA (am-al-the'a). Com
pared to Heidrun, 347
AMBROSIA. Northern gods eat
boar's flesh instead of, 346
AMMA. Riger visits, 152
AMPHION (am-fi'on). Pied Piper
like, 350 ; Gunnarlike, 364
AMPHITRITE (am-fi-tri'te). Greek
equivalent for Ran, 359
AMSVARTNIR (am-svart'nir). Lake
where Fenris is bound, 92
ANCHISES (an-ki'sez). Northern
equivalent of, 355
ANDHRIMNIR (an-dhrim'nir). Cook
in Valhalla, 20
ANDVARANAUT (and-va'ra-nout).
Ring of Andvari, 273 ; Sigurd
appropriates, 277 ; Brunhild
betrothed with, 280 ; Sigurd
deprives Brunhild of, 285 ;
Gudrun shows, 287 ; Gudrun
sends Gunnar, 291 ; Greek
equivalent, 363
ANDVARI (and'va-re). King of
dwarfs, 242 ; Loki visits, 272 ;
ring of, 273, 277, 280, 285, 291,
363
ANGANTYR (an-gan'ter). Ottar
and, 136, 137; Tyrfrng, sword
of, 242 ; joins Thorsten and
Bele, 303 ; tribute of, 312 ;
receives Frithiof, 316
ANGLO-SAXON. Heptarchy, 40 ;
Uller called Vulder in, 140 ;
JEgir called Eagor in, 187
ANGUR - BODA (an - gur - bo'da).
Mother of Hel, Fenris, and
lormungandr, 90, 180 ; mother
of Gerda, 119; wife of Loki,
218 ; feeds wolves in Ironwood,
33i '
ANGURVADEL (an-gur-va'del). Vi-
370
king's magic sword, 299, 315 ;
comparison, 363
ANNAR. Husband of Nott, 8
ANTAEUS (an-te'us). Greek equiva
lent for Hrungnir, 352
APOLLO (a-pol'6). Greek equiva
lent for Sol, 345 ; personifica
tion of the sun, 345 ; his contest
with Marsyas compared to
Odin's with Vafthrudnir, 348 ;
marriage with Clio compared to
Odin's with Saga, 349 ; flocks
stolen by Mercury, 350, 351;
chariot compared to Frey's boar,
351; god of music, like Bragi,
353; Frey compared to, 354;
Uller, a hunter like, 356 ;
sun - god, like Balder, 360 ;
sun myth, like that of Sigurd,
363
APPLES. Gna's, 48, 252 ; Idun's,
103, 105, 107 ; Skirnir gives
Gerda golden, 120 ; emblem of
fruitfulness, 122 ; Norns watch
over the magic, 166 ; Idun only
can pick magic, 166 ; Rerir
receives a magic, 252 ; com
parison between Atalanta's and
Gerda's, 355
ARACHNE (a-rak'ne). Vafthrudnir,
Northern equivalent, 348
ARCHANGEL ST. MICHAEL. Wields
Cheru's sword, 89
ARCTIC CIRCLE. Scenery in the, I
ARES (a'res). Resembles Tyr, 352,
353
ARETHUSA (ar-e-thoo'sa). Princess
Use equivalent to, 359
ARGO. Like Skidbladnir, 352 ;
like Mannigfual, 362
ARGUS. Story compared to that
of Brock, 351 ; eyes compared
to Thiassi's, 354 ; eyes com
pared to Heimdall's, 356
ARIADNE (ar-i-ad'ne). Compared
to Gudrun, 364
ARION (a-ri'on). Compared to
Sleipner, 361
ARTHUR. In Wild Hunt, 25, 26
ARVAKR (ar'wak-r). Steed of sun
chariot, 6
ARYANS (ar'yanz). Origin of, i ;
myths of, 343
ASA (a'sa). Hoenir an, 15 $
GLOSSARY AND INDEX
Odin, the almighty, 123; Bal
der an, 197
ASA-BRIDGE. Same as Bifrost, r^ ;
Heimdall, guardian of the, 153
ASABRU (a'sa-bru). Bridge of
gods, 14
ASEGEIR (a'se-gir). Frisian elders,
143
ASGARD (as'gard). Home of gods,
ii ; one root of Yggdrasil in,
1 3 ; gods' palaces in, 1 5 ; Niord
welcomed in, 1 5 ; Odin's seat
in, 16 ; heroes brought to, 18 ;
Ifing separates Jotun-heim
from, 32 ; Odin leaves, 37, 44 ;
Odin returns to, 38 ; Gylfi
visits, 40 ; Thor admitted into,
59 ; Bilskirnir in, 59 ; Brock
visits, 67 ; Hrungnir boasts in,
73 ; unprotected state of, 221 ;
Thor's return to, 80 ; Loki's
return to, 81 ; Tyr, a god of,
85 ; Fenris brought to, 91 ;
Odin brings inspiration to, 99 ;
Idun and Bragi arrive in, 103 ;
Idun to be lured out of, 105 ;
Idun mourns for, 105, 106, 107,
353; gods return without Idun
to, no; Frey, Freya, and Niord
in, in; Niord summoned to,
112 ; Thiassi slain in, 107, 112 ;
Skadi's honeymoon in, 114;
Frey welcomed to, 117 ; Freya
welcomed to, 131 ; Uller rules
in, 139; Balder leaves, 141 ;
Forseti arrives in, 142 ; Heim
dall arrives in, 146; Heim
dall leaves, 151 ; Hermod re
turns to, 157 ; Vali comes to,
164 ; sin enters, 166 ; ^Egir's
visit to, 1 88 ; Odin's return to,
202 ; gods' sad return to, 209 ;
messengers' return to, 212 ;
Loki banished from, 218, 224 ;
gods wish to fortify, 221 ; a
Hrim-thurs threatens, 223 ; Loki
forfeits, 226 ; fire giants storm,
333 ; Olympus, the Greek, 344 ;
Valkyrs, cupbearers in, 358
ASGARDREIA (as-gard-rl'a). Wild
Hunt called, 23
ASIA. Plateau of Iran in, i ;
JEsir come from, 39
ASK (ask). Ash tree from which
gods made man, 12 ; compared
to creation of Prometheus, 347
ASLAUG (a-sloug'). The fostering
of, 281
ASYNJUR (a-sin'joor). Northern
goddesses called, n
ATALANTA (at-a-lan'ta). Her
apples compared to Gerda's,
355
ATLA (at'la). One of the wave
maidens, 146
ATLANTIC. Cruise of the Mannig-
fual in the, 235
ATLAS. Greek equivalent for Rie-
sengebirge, 362
ATLE (at'la). Challenges Frithiof,
315
ATLI (at'le). Gudrun wooed by,
291 ; treachery of, 292 ; Hogni
and Gunnar slain by, 294 ;
Gudrun slays, 294 ; same as
Attila, 297 ; Gudrun's union
with, 364
ATTILA (at'i-la). King of the
Huns, has Cheru's sword, 89 ;
same as Atli, 297
AUD (oud). Son of Nott, 8
AUDHUMLA (ou-dhum'la). Cow
nourishes Ymir, 3
AUGEIA (ou-gi'ya). Wave maiden,
146
AUGSBURG (ougz'burg). Tyr'scity,
85
AURGIAFA (our-gya'fa) Wave
maiden, 146
AUSTRI (ou'stre). Dwarf, sup
porter of heavenly vault at
East, 6
AUSTRIA. Curious custom in, 127
B
BACCHUS (bak'kus). Atli com
pared to, 364
BALDER (bal'der). Allfather ques
tions Vafthrudnir about, 32 ;
son of Frigga, 38 ; Skadi wishes
to marry, 113; Uller akin to,
141 ; Forseti, son of, 142 ;
Forseti's connection with, 145 •
Vali, the avenger of, 164 ; god
of sun and summer, 197-215 •
Loki, real murderer of, 224 •'
GLOSSARY AND INDEX
absent from ^Egir's banquet,
224 ; compared to Sigurd, 297 ;
Loki deprives JEsir of, 329 ;
the return of, 338 ; his death
avenged, 357 ; Hodur murders,
357 ; compared to Greek sun-
gods, 360 ; shrine of, 305 ;
shrine burnt by Frithiof, 318 ;
temple rebuilt, 327
BALMUNG (bal'mung). Volund
forges, 179 ; Odin drives into
Branstock, 254 ; Sigmund se
cures, 254 ; Siggeir obtains,
256 ; Sinnotli makes use of,
261, 262; Odin breaks, 266;
Hiordis treasures shards of,
267 ; forged again, 274 ; Fafnir
slain by, 276 ; laid between
Sigurd and Brunhild, 285 ;
Guttorm slain by, 288 ; placed
on funeral pyre, 290 ; em
blem of sunbeam, 297 ; com
pared to sword of ^Egeus,
363
BALTIC SEA. Cruise of Mannig-
fual in, 362
BARBAROSSA (bar-ba-ros'sa),FRED-
ERICK. Leader of Wild Hunt,
25, 26
BAUCIS (baw'sis). Story of, com
pared with Geirrod and Agnar,
348
BAUGI (bou'ge). Odin serves, 97
BEAV. Same as Vali, 164
BEHMER (ba'mer). Forest in Bo
hemia, 24
BELDEGG (bel'deg). King of West
Saxony, 40
BELE (ba-la/). Heir of Sogn,
302 ; banished by Jokul, 302 ;
replaced on throne, 303 ; con
quers Orkney Islands, 303 ;
helps Thorsten to secure Vo
lund ring, 304 ; sons of, 304 ;
last instructions of, 305 ; kings
seated on the tomb of, 307
BELI (bare). Death of , 122 ; son
of Kari, 232
BERGELMIR (ber-gel'mir). Escapes
deluge, 4, 230 ; same as Far-
bauti, 217
BERSERKER (ber'serk-er). Rage
of , 23 ; Frithiof in similar rage,
317; wolf held by, 207
372
BERTHA (ber'tha). Same as Frigga,
56 ; mother of Charlemagne,
56 ; patroness of spinning, 57
BESTLA (best'la). Giantess, 4 ;
,5isir's mortal element from, 9
BETHLEHEM (beth'le-em). Peace
of Frodi when Christ was born
in, 128
BEYGGVIR (big'vir). Servant of
Frey, 123
BEYLA (bilk). Servant of Frey,
123
BIFROST (be'frcst). Rainbow
bridge, 14 ; Valkyrs ride over,
19, 173 ; description of, 146 ;
Heimdall, warder of, 147 ;
Odin rides over, 199 ; insuffi
ciency of, 221 ; Helgi rides over,
264 ; downfall of , 333 ; Giallar-
horn proclaims passage of gods
over, 356
BIL. The waning moon, 9
BILLING. King of Ruthenes, 162 ;
anxious to save Rinda, 164
BILSKIRNIR (bil'sker-nir). Thor's
palace called, 59 ; thralls enter
tained in, 59, 60
BINGEN (bing'en). Rat Tower
near, 30
BISHOP HATTO. Story of, 29
BJORN (byern). Confidant of
Frithiof, 307 ; plays chess with
Frithiof, 309 ; steers Ellida, 314 ;
carries men ashore, 314; takes
charge of Ellida, 320
BLACK DEATH. Pestilence, 184
BLACK FOREST. Giants in the,
236
BLOCKSBERG (bloks'berg). Norns
on the, 171
BLODUG-HOFI (blo'dug-ho'fe).
Frey's steed called, 118 ; Gy-
mir's fire crossed by, 120;
compared to Pegasus, 355
BLOODY EAGLE. Description of,
86
BODEN (bo'den). The bowl of
offering, 95
BODVILD (bod'veld). Betrayed by
Volund, 177
BOHEMIAN FOREST. Same as Beh-
mer, 24
BOLTHORN (bol'thorn).
called, 4
Giant
GLOSSARY AND INDEX
BOLWERK (bol'werk). Odin serves,
97
BORR (ber). Marries Bestla, 4 ;
earth created by sons of, 5 ;
divine element of gods in, 9
BORGHILD (borg'hild). Sigmund
marries, 263 ; Sinfiotli poisoned
by, 265 • Sigmund repudiates,
266
BORNHOLM (born'holm). The
formation of, 236 ; Mannigfual
cruise connected with, 362
Bous (bo'us). Same as Vali, 164
BRAGA-FUL (bra'ga'ful). Toast in
honour of Bragi, 102
BRAGA-MEN. Northern scalds,
102
BRAGA-WOMEN. Northern priest
esses, 102
BRAGI (bra'ge). Heroes welcomed
to Asgard by, 19 ; Gunlod.
mother of, 39 ; god of music
and eloquence, 100-110; birth
of, 100 ; the absence of, 105 ;
Idun mourns for, 106 ; Idun
sought by, 109 ; remains with
Idun in Nin-heim, no ; heroes
welcomed by Heimdall and,
151 ; J^gir delights in tales of,
1 88 ; compared to Greek divini
ties, 353
BRANSTOCK (bran'stok). Oak in
Volsungs' hall, 253 ; sword
thrust in the, 254 ; Sigmund
under the, 263
BRECHTA (brek'ta). Frigga, 56
BREIDABLIK (bri'da-blik). Balder's
palace, 197 ; Balder's corpse
carried to, 205 ; compared to
Apollo's palace, 360
BRETLAND (bret'land). Mound in,
where Sote hides, 304
BRIMER (bri'mer). Hall of giants,
340
BRISINGA-MEN (bri-sing'a-men).
Necklace of Freya, 1 34 ; Loki
attempts to steal, 149, 356 ;
emblem of fruitfulness, 1 50 ;
made by dwarfs, 242
BROCK. Jealousy of, 65 ; Loki's
wager with, 65 ; three treasures
of, 67 ; wager won by, 67 ;
story compared with that of lo,
351
BROCKEN (bruk'en). Witches'
dance on the, 137 ; Norns on
the, 171
BROWNIES. Same as dwarfs, 239 ;
same as elves, 246
BRUNHILD (brdon'hild). A Valkyr,
173> 179 ', Sigurd finds, 279 ;
Sigurd wooes, 280 ; Sigurd
marries, 281 ; Sigurd forgets,
282 ; Gunnar loves, 283 ; Gun-
nar wooes by proxy, 284 ; wrath
and jealousy of, 287 ; Hogni
swears to avenge, 288 ; rejoices
at death of Sigurd, 289 ; death
of, 289 ; Atli, brother of, 291 ;
compared to Greek divinities,
297. 363. 364
BRUNNAKER (broon'na-ker). Idun s
grove in, 105
BURGUNDIAN (ber-gun'di-an).
Ildico, a princess, 89 ; Gunnar,
a monarch, 297
BURI (bur'e). Creation of, 3 ;
giants' war against, 4
BURI. Grove where Frey and
Gerda meet, 121
BYZANTINE (bi-zan'tin). Teutonic
race influenced by that faith,
249
CACUS (ka'kus). Hrungnir com
pared to, 352
CADUCEUS (ka-du'ce-us). Gam-
bantein compared to, 357
CAIN'S HUNT. The Wild Hunt,
26
CALAIS (kal'a). Mannigfual passes,
235
CALYPSO (ka-lip'so). Compared to
Holda, 350
CAMOMILE (kam'6-mll). Called
" Balder's brow," 197
CAPITOLINE (cap'i-tol-ine) HILL.
Vitellius slain on, 88
CARTHAGE fcar'thage). Compared
to Seeland, 350
CASTOR (cas'tor). Compared to
Erp, Sorli, and Hamdir, 365
CATTEGAT (kat'e-gat). ^Egir
dwells in, 185, 359
373
GLOSSARY AND INDEX
CAUCASUS (kaw'ka-sus). Loki's
punishment compared to Pro-
metheus's on the, 361
CELTIC (kel'tik). Origin of the
language, 342
CEPHALUS (sef'a-lus). A personi
fication of the sun, 345
CERBERUS (ser'be-rus). Analogy
of Garm and, 359
CERES (se'rez). Compared to Rin-
da, 345 ; compared to Frigga,
348 ; compared to Groa, 352 ;
personification of earth, 360
CERYNEIAN STAG (ser-i-ne'an).
Story of, 344
CHANGELINGS. Recipe for rid
dance of, 24, 244
CHAOS (ka'os). World rose from,
2 ; analogy between Greek and
Northern conception of, 344
CHARIOT. Sun and moon, 7 ;
night and day, 8 ; Irmin's, 30 ;
Holda's, 55 ; Nerthus's, 57 ;
Thor's, 62, 68, 78 ; Frey's, 118 ;
Freya's, 135 ; comparison be
tween chariots of Greek and
Northern gods, 345
CHARLEMAGNE (shar'le-man).
Leader of Wild Hunt, 25, 26 ;
Bertha, mother of, 56 ; Freya's
temple destroyed by, 136 ;
sword of, 179
CHARLES V. Alva, general of, £9
CHARLES'S WAIN. Same as Great
Bear, 30
CHARON (ka'ron). Compared to
Modgud, 359
CHARYBDIS (ka-rib'dis]. Northern
parallel to, 353
CHERU (ker'u). Same as Tyr,
87 ; sword of, 87-89 ; Heim-
dall same as, 151
CHERUSKI (ke-rus'ke). The wor
ship of the, 87
CHIRON (ki'ronj. Compared to
Gripir, 363
CHRIST. Peace of Frodi at birth
of, 128
CHRISTIANITY. Attempts to intro
duce, 55,89, 137,233
CHRISTIANS. Easter feast, 55 ;
Norsemen in contact with, 340
CHRISTIANSOE. Formation of,
236
374
CHRISTMAS. Wild Hunt at, 24 •
Bertha's visit at, 57 ; Yule now
called, 128 ; trolls celebrate,
234
CLIO (kli'o). Same as Saga, 349
COLCHIS (kol'kis). Argo sails to,
352
COLOGNE (ko-16n']. Odin visits,
87
CORONIS (ko-ro'nis). Ratatosk
compared to crow in story of,
347
CRETAN LABYRINTH. Compared
to Volund's house, 358
CRETE (kret). Odin's tomb at
Upsala compared to Jupiter's
in, 349
CYCLOPS (si'klops). Compared to
Loki, 354 • to Northern dwarfs,
362
CYNTHIA (sin'thi-a). Mani com
pared to, 345
D/EDALUS (de'da-lus). Compared
to Volund, 358
DAG. SonofNott.8; a treacher
ous Hunding, 264
DAIN (da/in). Stag on Yggdrasil,
13
DANAE (dan'a-e). Compared to
Rinda, 357
DANES. Sacrificing place of, 50 ;
Frey, ruler of, 128 ; Mysinger
slays, 129 ; Ragnar Lodbrog,
king of the, 281
DANISH BALLAD. Aager and Else
a, 184
DANUBE. Cheru's sword buried
on banks of, 88
DAPHNE (daf'ne). Northern equiva
lent, 345
DAY. Divisions of, 9 ; Vafthrud-
nir's questions about, 32
DECEMBER. Uller's month, 141
DEIANEIRA (de-i-a-ni'ra). Loki's
jealousy compared to that of,
360
DELLINGER (del'ling-er). Third
husband of Nott, 8
DELPHI (del'fi). Compared to
Gimli, 361
GLOSSARY AND INDEX
DELUGE. Ymir's blood causes,
5 ; Ragnarok, a version of,
361
DENMARK. Odin conquers, 39,
40 ; Frey in, 128 ; Freya in,
131 ; Konur, king of, 153 ;
Norns visit, 169 ; horn in collec
tion of, 234 ; Gudrun leaves,
291
DESTINY. Compared to Orlog,
347
DEUCALION (Du-ka'li-on) and Pyr-
rha compared to Lif and Lifth-
rasir, 361*
DIANA (di-a'na). Mani corre
sponds to, 345 ; Skadi com
pared to, 354
DIDO (di'do). Compared to Gef-
jon, 350
DISES (dis'ez). Norns same as,
171
DODONA (do-do'na). Compared
to Upsala, 349
DOLMENS. Stone altars called,
86
DONAR (do'nar). Same as Thor,
59
DOVER. Mannigfual passes, 235,
362
DRAUPNIR (droup'nir). Odin's
ring called, 17 ; Sindri and
Brock make, 66 ; Odin receives,
67 ; Skirnir offers Gerda, 120 ;
laid on Balder 's pyre, 206 ;
Balder sends Odin, 211 ; em
blem of fertility, 214; dwarfs
fashion, 242 ; Greek equivalent,
35i
DROMA (dro'ma). Chain for Fen-
ris,9i ; pro verb about, 353
DRUIDS (droo'idz). Human sacri
fices of, 86
DRUSUS (droo'sus). Warned by a
Vala, 171
DRYADS (dri'adz). Northern equi
valent for, 346
DUKE OF ALVA. Cheru's sword
found by, 89
DUNEYR (doo'nir). Stag on Ygg-
drasil, 13
DUNMOW (dun'mo). Flitch of
bacon, 126
DURATHOR (ddo'ra-thor). Stag on
Yggdrasil, 13
" DUSK OF THE GODS." Wagner's
opera, 251
DVALIN (dva'lin). Stag on
Yggdrasil, 13 ; dwarf visited
by Loki, 65
DWARFS. Black elves called, 1 1 ;
JEgir does not rank with, 185 ;
one burned with Balder, 208 ;
occupations of, 239-245 ; home
of the, 351 ; nightmares are,
362
E
EAGOR. Same as ;Egir, 188
EAST SAXONY. Conquered by
Odin, 40
EASTER. Same as Ostara, 55 ;
stones, altars to Ostara, 55, 56
EASTRE. Same as Ostara, 55
ECHO. Dwarf's talk, 240
ECKHARDT (ek'hart). Tries to
stop Tannhauser, 54 ; com
pared to Mentor, 350
ECLIPSES. Northern belief con
cerning cause of, 9
EDDA. Collection of Northern
myths, 2, 40, 41, 146, 251, 339 ;
sword-runes in, 86 ; Frey's
wooing related in, 119 ; Heim-
dall's visit to earth described
in, 151 ; Saemund, compiler of
Elder, 249 ; heroic lays in, 251 ;
Younger, 40
EGIA (e'djya). Wave maiden, 146
EGIL (a'gil). Marries a Valkyr,
175 ; arrow of, 178 ; Thialn's
father, 189
EGLIMI (eg'li-me). Father of Hior-
dis, 266
EINHERIAR (In-ha'ri-ar). Odin's
guests, 1 8 ; meat of, 20 ; daily
battles of, 21 ; Valkyrs wait
on, 175 ; Helgi, leader of, 265 ;
Giallar-horn calls, 332 ; muster
of, 334; all slain on Vigrid, 336
EINMYRIA (in-me'ri-a). Daughter
of Loki, 218
EIRA (I'raJ. Goddess of medicine,
5°
EISA (i'sa). Daughter of Loki, 218
EITEL (I'tel). Son of Atli and
Gudrun, 291
375
GLOSSARY AND INDEX
ELB. Water sprite, 194 ; god of
the Elbe, 359
ELBE (elb). Drusus stopped at,
171 ; river named after Elb,
194
ELBEGAST (el'be-gast). King of
the dwarfs, 242
ELBE (el 'de). yEgir's servant, 1 88
ELDHRIMNIR (el-dhrim'nir). Cauld
ron in Valhalla, 20
ELF. Water sprite, 194 ; elf
lights, 246 ; elf locks, 247
ELF. Sigmund buried by, 268 ;
Hiordis marries, 268 ; second
marriage of, 290
ELIVAGAR (el-i-vag'ar). Streams
of ice from Hvergelmir, 2 ;
Thor crosses, 76 ; rolling ice
in, 182 ; Thor's journey east
of, 189
ELLI (el'le). Thor wrestles with, 72
ELLIDA (el-li'-da). Magic dragon
ship, 303, 307, 312, 319, 320
ELSE (el'sa). Ballad of Aager and,
184
ELVES. Light elves, 1 1 ; occupa
tion of the, 246-249 ; JEgir does
not rank with the, 185
ELVIDNER (el-vid'ner). Hel's hall
182
EMBLA (em'bla). The elm or first
woman, 12 ; wooden, 347
ENCELADUS (en-sel'a-dus). Com
pared to Loki, 361
ENGLAND. Wild Hunt in, 24, 25 ;
May-day in, 38 ; Yule in, 124 ;
flitch of bacon in, 1 26 ; miners
in, 244 ; Albion same as, 246 ;
fairies in, 246, 247 ; Oberon,
fairy king in, 248
ENGLISH CHANNEL. Mannigfual
in, 235
EPIMETHEUS (ep-i-me'thyus).
Compared to Northern creators,
347
ER. Same as Tyr, 87 ; Heimdall
same as, 151
ERDA. Same as Jord, 59
ERMENRICH (er'men-rek). Swan-
hild marries, 295 ; Gudrun's
sons attack, 296
ERNA. Jarl marries, 153
ERP. Son of Atli and Gudrun,
291 ; son of Jonakur and
376
Gudrun, 295 ; slain by brothers,
296 ; to avenge Swanhild, 365
ESBERN SNARE. Legend of, 240-
241
ESKIMO. Skadi's dog, 1 1 5
EUBGEA (ii-be'a). yEgir's palace
resembles Neptune's home in,
359
EUHEMERUS (u-hem'er-us). His
torical theory of, 349
EUROPA (u-ro'pa). Northern equi
valent for story of, 362
EUROPE. ^Esir migrate into, 39 ;
discovery of, 342
EURYDICE (u-rid'i-se). Compared
to Idun, 353
EUXINE SEA (uk'sin). Mannigfual's
cruise compared to Argo's in,
362
EVENING. Part of day, 9
EXORCISM. Of spectral hound, 24 ;
of changelings, 244
FADIR (fa'dir). Heimdall visits,
!53
" FAERIE QUEENE." Girdle in,
242
FAFNIR (faf'nir). Son of Hreid-
mar, 270 ; gold seized by, 273 ;
Sigurd goes to slay, 275, 276,
277 ; Gudrun eats heart of,
283; personification of cold and
darkness, 297, 364 ; compared
to Python, 363
FAIRY RINGS. Magic spell of,
246
FAIRYLAND. Alf-heim is, 117
FARBAUTI (far-bou'te). Same as
Bergelmir, 217
FAROE ISLANDS. Thor's name in,
83
FATES. Yggdrasil sprinkled by,
14 ; compared to Norns, 166,
357. 358
FATHER FINE. Outwitted by Es-
bern, 241
FEBRUARY. Vali's month is, 165
FENG. Same as Odin, 275
FENIA (fen'ya). Giantess slave of
Frodi, 128
GLOSSARY AND INDEX
FENRIS (fen'risj. Birth and cap
ture Of, 90 ; Story of, 90-94 ;
shoe to defend Vidar against,
159; prediction concerning,
1 60 ; Hel related to, 180 ; birth
of, 218 ; Loki, father of, 232 ;
released from bonds, 331 ;
Loki leads, 333 ; death of , 335 ;
Tyr alone dare face, 353 ; com
pared to Nemean lion, 357 ;
compared to Pyrrhus, 361
FENSALIR (fen'sal-ir). Frigga's
palace, 43 ; Frigga spinning in,
203
FIALAR (fyal'ar). I. Kvasir slain
by, 95. 2. Red cock of Valhalla,
331
FIMBUL-WINTEP (fim'bul-win-ter)
Prediction of coming, 209 ;
terror of people at approach of,
330 ; Greek equivalent, 361
FINITE NATURE. Of gods, 9
FINNISH MOUNTAINS. Helge
absent on a foray amongst, 327
FINNS. Hermod visits the, 155
FIOLLNIR (fyel'nir). Same as
Odin, 275
FIOLNIR (fyol'nir). Birth of, 122
FIORGYN (fyor'gen). Genealogy of,
38 ; Frigga, daughter of, 42
FLAX. Discovery of, 51-53
FLINT. Origin of, 75, 76
FLITCH. Of bacon, 126, 127
FLORA. Nanna compared to, 360
FOLKVANG (fok'vang). Freya's
home, 77, 131 ; warriors and
wives in, 132 ; Loki enters, 149
FORENOON. Part of day, 9
FORNJOTNR (forn-yot'nr). Same
as Ymir, 217 ; giants descended
from, 232
FORSETI (for-set'e.) God of jus
tice, 142-145 ; Greek equiva
lent for, 356 ; the land of, 144
FRAANANGER (fra-nan'ger). Loki
takes refuge in, 226
FRAMNAS (fram'nas). Ingeborgand
Thorsten dwell at, 303 ; Frithiof
dwells at, 306, 317
FRANCE. Golden age in, 56 ;
Oberon, fairy king in, 248
FRANCONIA. Conquered by Odin, 40
FRANKISH. Kings' descent, 232 ;
queen marries giant, 362
4^&^JLX ±i ^ J.-'J—.^X
I FRANKLAND. Hindarnall in, 278
FRANKS. Worship of Tyr among
the, 89 • martial games of the,
89
FRAU GODE (frou go'da). Same
as Frigga, 57
FRAU HOLLE (hol-le). Same as
Frigga, 51
FRAU VENUS. Same as Holda,
53
FREDERICK BARBAROSSA. Wild
Hunt led by, 26
FREKI (frek'e). Odin's wolf, 17,
347
FRENCH REVOLUTION. Wild Hunt
announces, 26
FREY (frl). Comes to Asgard,
15, in ; present for, 65 ;
Gullin-bursti and Skidbladnir
for, 67; toast to, 116; god
of summer, 117-138 ; Freya,
sister of, 131 ; rides with Freya,
135; Freya said to marry, 137;
sword of, 242 ; elves governed
by, 246 ; deprived of power,
248 ; weapon of, a stag's horn.
334; fights Surtr, 335 ; death
of, 335 ; boar of, 351 ; Greek
equivalent, 354, 355
FREYA (frla/). Comes to Asgard,
15, in ; Hrungnir wants, 74;
Loki borrows falcon plumes of,
77, 107 ; anger of, 70 ; Thor
borrows garments of, 78 ; Thor
personates, 79 ; Freya, goddess
of beauty, 78, 131-138 ; Friday
sacred to, 135 ; Loki steals
necklace of, 149, 217 ; the
earth is, 1 50 ; Valkyrs led by,
131, 174; promised to giant,
221 ; gods fear to lose, 222 ;
dwarfs made necklace for, 134,
242 ; Greek equivalents, 349,
352, 355
FREYGERDA (fri-gtfr'da). Wife of
Fridleef, 128
FRIDAY. Sacred to Freya, 1 3 5
FRIDLEEF (f rid 'laf). SameasFrey,
128
FRIGGA (frig'a). Sits on Hlids-
kialf, 1 6 ; Odin disguises him
self by advice of, 32 ; Agnar
fostered by, 34 ; Odin out
witted by, 36, 45 ; wife of,
377
GLOSSARY AND INDEX
Vili and Ve, 37 ; Odin's wife,
38 ; seven sons of, 40 ; goddess
of earth, 40-58 ; goddess of
atmosphere, 42 ; secrecy of,
42 ; worshipped with Odin, 5 1 ;
Thor, son of, 59 ; Nerthus same
as, 112 ; Freya same as, 131 ;
Uller marries, 139 ; Balder
and Hodur, sons of, 197 ;
Balder's depression noticed by,
198 ; all things swear to, 199 ;
Loki wrests secret from, 203,
204 ; Hermod departs at re
quest of, 205 ; the hope of,
209 ; emblem of earth, 214 ;
grants Rerir's wish, 252 ; Greek
equivalents, 348, 349, 352,
360
FRISIANS (friz'ianz). Want new
laws, 143 ; tradition of, 235
FRITHIOF (frtt'yof). Story of, 298-
328 ; Saga put into verse by
Tegner, 298 ; birth of, 304 ; son
of Thorsten, 304 ; Angurvadel,
sword of, 243 ; Volund ring,
possesses, 307 ; loves Ingeborg,
305 ; home of, 306 ; sues for
hand of Ingeborg, 307 ; suit
of rejected, 308 ; Ingeborg's
brothers ask aid of, 309 ; meets
Ingeborg in temple, 310 ; tries
to make terms with Kings, 311;
journey to Orkney Islands,
312; in tempest, 312; fights
A tie, 315 ; visits Angantyr,
316 ; returns to Framnas, 317 ;
goes into exile, 319 ; becomes a
pirate, 319 ; visits Sigurd Ring,
320; Ingeborg recognises, 321 ;
loyalty of, 323 ; rebuilds tem
ple, 327 ; marries Ingeborg, 325,
327 ; comparison, 363
FRO. Same as Frey, 117, 126,
FRODI (fro'de). Mill of, 128 ; rule
of, 128; death of, 129
FULLA (ful'a). Attendant of Frig-
ga, 44, 47 ; Nanna sends ring to,
211
FUNFENG (fun'feng). ^Egir's ser
vant, 1 88 ; Loki jealous of,
225
FYLGIE (fil'gye). Guardian spirit,
171
378
GABRIEL'S HOUNDS. Wild Hunt
in England, 23 ; Leader of Wild
Hunt, 26
GALAR (gal'ar].' Kvasir slain by,
95
GA.MBANTEIN (gam'ban-tm).
Wand of Hermod, 155 ; like
Caduceus, 357
GAMLA UPSALA (gam'la up-sa'la).
Odin's, Frey's, and Thor's
mounds near, 123
GANGLER (gang'lerjj Deludes
Gylfi, 40
GANGRAD (gang'rad). Odin as,
32
GANYMEDE (gan'i-med). Northern
equivalent for story of, 353
GARM. Dog of Hel, 181 ; Odin
passes, 199 ; Hel followed by,
333; Loki leads, 333 ; death of ,
336 ; compared to Cerberus,
359
GEFJON (gef'yon). Gylfi visited
by, 49 ; compared to Dido,
350
GEFN (gef'n). Same as Freya, 133
GEIR ODDS (gir odz). Carving of,
39, 183
GEIRROD (gir'rod). I. Story of,
34-37, 2. Loki visits, 80 ; Thor
visits, 81, 82, 159; Loki accom
panies Thor to, 217 ; Greek
equivalent, 348
GELGIA (gel'gya). End of Fen-
ris's fetter, 93
GERDA (ger'da). Wooed by Frey-
119-122; Greek counterparts
of, 355
GERI (ger'e). Odin's wolf, 17, 347
GERMAN. Cheru's sword belongs
to a, 87 ; Langobart, a long
beard in, 46 ; Eckhardt the
mentor, 54 ; ideas of the origin
of physical features, 231 ; belief
in fairies, 246 ; epic, Nibelun-
genlied, 251
GERMANY. Wild Hunt in, 27 ;
Odin conquers, 39 ; Abun-
dantia worshipped in, 47 ; wor
ship of Frigga in, 5 1 ; Easter-
stones in, 55 ; golden age in,
GLOSSARY AND INDEX
56 ; belief in White Lady in,
57 ; Thor, kettle vendor in,
62 ; storms in, 68 ; Nerthus in,
112 ; Frey is Fro in, 117, 126 ;
Yule in, 1 24 ; Freya's worship
in, 131, 132 ; temple in Magde
burg in, 1 36 ; Freya now a
witch in, 137; Uller in, 140;
the Elbe in, 194 ; sandhills in,
235 ; sacrifices to elves in,
248
GERSEMI (ger-se-mej., Freya's
daughter, 132
GERTRUDE. Replaces Freya in
Germany, 137
GIALLAR (gyal'lar). Bridge in
Niflheim, 181 ; Odin rides over,
199 ; trembling of, 209 ; Greek
equivalent, 359
GIALLAR-HORN. Heimdall's trum
pet, 14, 147 ; last blast of the,
332 ; Greek equivalent, 356
GIALP (gyalp). Incantation of,
8 1 ; Thor breaks the back of,
82 ; wave maiden called, 146
GIANTS. Birth of ice, 4 ; gods
slay the, 4; /Egis does not
belong to the, 185 ; Hyrrokin
summoned by the, 207 ; general
account of the, 230-238 ; Bri-
mer, hall of, 340
GILLING (gil'ling). Giant slain
by dwarfs, 95 ; death of wife
of, 95
GIMLI (gim'lg). Not consumed in
Ragnarok, 339 ; compared to
Delphi, 361
GINNUNGA-GAP (gi-noon'ga-gap).
Primeval abyss, 2 ; giants come
to life in, 230
GIOLL (gyol). Rock to which
Fenris is bound, 93
GIOLL (gyel). River boundary of
Nifl-heinx 181 ; Hermod crosses
209 ; like Acheron, 359
GIUKI (gi'doki). Niblung king,
282 ; Sigurd, blood brother of
sons of, 283
GIUKINGS. Sons of Giuki, 283 ;
Sigurd slain by, 290
GLADS-HEIM (gladz-him). Twelve
seats in, 18 ; Tyr welcomed in,
85 ; Vali dwells in, 165 ; Odin
returns to, 202
GLASiR(gla'sir). The golden grove
of, 1 8
GLAUMVOR (gloum'vor). Second
wife of Gunnar, 292
GLAUR (glour). Husband of Sol,
7
GLEIPNIR (glip'nir). Manufacture
of, 92, 93
GLITNIR (glit'nir). Forseti's hall,
142
GLITTERING HEATH. Fafnir on
the, 273_
GLUT (gloot). Loki's first wife,
218
GNA (gna). Messenger of Frigga,
48 ; carries apple to Rerir,
252 ; compared to Iris, 349
GNIPA (gne'pa). Cave in Nifl
heim, 181 ; Garmin, 359
GNITAHEID (gne'ta-hid). Fafnir
on, 273
GNOMES (nomz). Same as dwarfs,
II
GOBLINS. Same as dwarfs, 239
GODE (go'da). Same as Frigga,
57
GODEY (go'dl). Thor's temple at, 83
GOBI (go'dej. Human sacrifices
by, 86
GOLD. Freya's tears are, 132 ;
the flame of the sea, 186
GOLDEN AGE, 12 ; Norns arrive
after, 166 ; Greek equivalent
for Northern, 346 ; Frey's
reign the, 355
GONDEMAR (gon'de-mar). King
of the dwarfs, 242
GOTHLAND. Thor's temple in,
83 ; Sigmund leaves, 263 ;
Ermenrich, king of, 295
GOTHS. Siggeir, king of the,
253 ; Sigmund and Sinfiotli
prisoners of the, 261
GRANE (gra/na). Sigurd chooses,
270
GREAT BEAR. Odin's Wain, 30
GREENLAND. First settlement, 250
GREIP (grip). Thor breaks the
back of, 82 ; a wave maiden
called, 146
GRENDEL. Son of Hler, 232
GREYFELL (gri'fel). Same as
Grane, 270 ; Sigurd loads hoard
on, 277 j Gunnar borrows,
379
GLOSSARY AND INDEX
284 ; Sigurd rides through
flames on, 284 ; burned with
Sigurd, 290
GRID. Wife of Odin, 39, 8 1, 158 ;
gives Vidar shoe, 159; with
Vidar and Odin, 160
GRIMHILD (grim'hild). Queen of
the Niblungs, 282 ; wishes
Gunnar to marry, 283, 284,
285 ; gives magic potiont o
Gunnar, 284; to Guttorm, 288 ;
to Gudrun, 291
GRIMNIR (grim'nir). Odin as, 36
GRIOTTUNAGARD (gryot-tu'na-
gard). The duel in, 74
GRIPIR (gre'pir). Stud-keeper of
F<lf, 269 ; prophecies of, 274 ;
compared to Chiron, 362
GROA (gro'a). Incantations of,
76 ; compared to Ceres, 352
GROTTI. Magic mill, 128, 129
GRYPTO (grip'to). Nun on, 233
GUDRUN (gud-roon'). i. A Val
kyr marries Helgi, 264 ; self-
sacrifice of, 264. 2. Gives
magic potion to Sigurd, 282 ;
marries Sigurd, 283 ; Sigurd
gives ring to, 286 ; Sigurd
offers to repudiate, 287 ; mourn
ing of, 288 ; goes to Denmark,
290 ; wooed by Atli, 291 ;
Niblungs helped by, 292 ; slays
her children, 294 ; revenge of,
294 ; sends sons to avenge
Swanhild, 296 ; same as Ildico,
297 ; Greek equivalent, 363,
364
GULL-TOP (gul-top]. Heimdall's
steed, 149
GULLFAXI (gul-fax'e). Hrungnir's
steed, 73 ; Magni receives, 76
GULLIN-BURSTI (gurin-b5rs-te).
Making of, 66 ; Frey receives,
67, 118; dwarfs manufacture,
242
GULLIN-KAMBI (guHn-kani-be).
Midgard rooster, 331
GULLINTANI (gurin-ta-ne). Same
as Heimdall, 149
GUNDICARIUS (gun-di-car'i-us).
Same as Gunnar, 297
GUNGNIR (gung'nir). Odin's spear,
17 ; made of Yggdrasil wood,
31 • runes on, 34; Dvalin
380
makes point of, 65, 242; Odin
receives, 67 ; Hermod throws,
154; Dag borrows, 264 ; Greek
equivalent, 346
GUNGTHIOF (gung'thiof). Son of
Frithiof, 325
GUNLOD (gcxm'lod). Mother of
Bragi, 39, 100 ; guardian of
inspiration, 96 ; Odin visits,
98, 99
GUNNAR (gun'nar). Son of Giuki,
282 ; wooing of Brunhild by,
284 ; Brunhild marries, 286 ;
repentance of, 289 ; Brunhild
burned by order of, 290 ; Atli
asks compensation for death of
the sister of, 291 ; courage and
oath of, 292 ; death of, 294 ;
same as Gundicarius, 297 ;
Greek equivalents, 364
GUTTORM (gut'torm). Son of
Giuki, 282 ; Sigurd slain by,
288 ; death of, 288
GYLFI (geTf e). Odin welcomed by ,
39 ; delusion of, 40 ; Gefjon
visits, 49 ; Greek equivalent,
350
GYMIR (ge'mir). Gerda, daughter
of, 119; dwelling of, 120;
JEgir same as, 188 • son of
Hler, 232
H
HADES (ha'dez). Compared to
Nifl-heim, 351, 359 ; Jotun-
heim compared to, 353
HAGAL (hag'al). Fosters Helgi, 263
HAGEDISES (hag'e-dis-ez). Norns
called, 171
HAKON (ha'kon). Thora, daughter
of, 290; marries a Valkyr, 358
HALFDAN (half'dan). Friend of
Viking, 299 ; makes friends
with Njorfe, 300 ; Viking's
sons visit, 302 ; son of Bele,
304 ; reconciled to Frithiof,
327
HALLINSKIDE (hal'lin-ske-de).
Heimdall, same as, 150
HALOGALAND. Haloge and Odin
reign over, 298 ; Viking, grand
son of, 298
GLOSSARY AND INDEX
HALOGE (hal'o-ge). Same as Loki.
Reigned over Norway, 298
HAM. Witch summoned by
Helge, 312
HAMADRYADS. Northern equiva
lents, 346
HAMDIR (ham'dir). Son of Gu-
drun, 295 ; death of, 296 ;
Greek equivalent, 365
HAMELIN (ham'e-lin). Story of
Pied Piper of, 27, 28 ; Greek
equivalent, 350
HAMMER. To" dedicate bounda
ries, homes, marriages, 62 ;
effect of, 70, 71 ; the theft of
the, 77 ; sign of the, 102
HAMOND (ha'mond). Son of Sig-
mund, 263
HANS VON HACKELBERG. Leader
of Wild Hunt, 25, 26
HAR. One of the triad seen by
Gylfi, 40
HARALD HARFAGER (har'fag-er).
Norsemen driven away by, 249
HATI (ha/te). Wolf pursuing
orbs, 8 ; fed in Ironwood, 331 ;
demon of darkness, 361
HATTO. Bishop of Mayence, 29
HAVAMAL (hav'a-mal). Code of
laws and ethics, 41
HEBE (he'be). Compared to Val
kyrs, 358
HECTOR. Northern equivalent, 361
HEID (hid). Witch summoned by
Helge, 312
HEIDRUN (hi'droon). Goat sup
plying mead, 13 ; compared to
Amalthea, 347
HEIM-DELLINGER. Same as Heim-
dall, 149
HEIMCHEN (him'shen). Unborn
children, 56
HEIMDALL (him'dal). Bifrost
guarded by, 14 ; nine mothers
of, 39, 146 ; Thor advised by,
78 ; Idun sought by, 109 ;
Brisinga-men saved by, 135,
150; watch-warder of Asgard,
147-153 ; connected with /Esir,
158 ; watchfulness of, 221 ;
Loki to be slam by, 228 ; horn
blown by, 332 ; Loki fights,
335 ; death of, 335 ; Greek
equivalents, 356
HEIME (hi'me). Miming, the sword
of ,179
" HEIMSKRINGLA" (hlmz'kring-la).
Northern chronicle, 123
HEL. Goddess of death, 26 ;
birth and banishment of, 90,
218 ; realm of, 101 ; Idun's
sojourn with, 109, no; Uller
with, 141 ; Skuld as, 172 ;
the home of, 180-184 ; Odin
visits, 199 ; daughter of Loki,
1 80, 232 ; Hermod goes to,
209 ; couches spread by, 210 ;
Hermod visits, 208 ; challenged
209 ; urged to release Balder,
210 ; Hermod leaves, 211 ;
the bird of, 331 ; arrives on
Vigrid, 333 ; army of, 334 ;
realm burned, 336 ; Garm
guards gate of, 359 ; rake of,
360
HEL-CAKE. Provided for Garm, 1 8 1
HEL-GATE. Hermod passes, 181,
210
HEL-SHOES. For feet of dead, 181
HEL-WAY. Hermod journeys
along the, 209
HELA. Same as Hel, 180
HELEN. Northern equivalents,
361, 363, 365
HELFERICH (hel'fer-Sk). Same as
Elf, 268
HELFRAT (hel'frat). Same as Elf,
268
HELGE (hel'ge). Son of Bele,
304 ; refuses to give Ingeborg
to Frithiof, 308 ; rejects Sigurd
Ring, 309 ; makes treaty w^ith
Sigurd Ring, 309 ; accuses
Frithiof of sacrilege, 311 ; stirs
up tempest against Frithiof,
312 ; Angantyr refuses to pay
tribute to, 316; Frithiof
snatches ring from Balder,
318 ; pursues Frithiof, 319 ;
death of, 327
HELGI (hel'gy). Glorious career
of, 263, 264 ; marriage of, 358
HELIADES (he-H'a-dez). Northern
equivalent, 356
HELICON. Compared to Sokva-
bek, 349 ; to Od-hroerir, 353
HELIGOLAND (hel'i- go-land). Nam
ing of, 143, 144
381
GLOSSARY AND INDEX
HELIOS (he'li-os). Northern equi
valent, 345
HELMET OF DREAD, 272 ; Sigurd
uses the, 277, 284, 289
HELVA. Daughter of Lord of
Nesvek, prays for Esbern, 241
HENGI-KIAPTR (heng'ge-kyap'tr).
Prodi's mill called, 128
HENGIST (heng'ist). Descendant
of Odin, 40
HENRY. Murder of , 26 ; Use seen
by, 237
HERACLIDJE (her-a-kll'de). North
ern equivalents, 348
HERCULES (her'cu-lez). Northern
equivalents, 344, 351, 352, 357,
358, 360
HERLA. Mythical king of England,
26
HERLATHING (her'la-thing). Wild
Hunt called, 26
HERM^ (her'me). Comparison be
tween Northern boundaries and,
351
HERMOD (her'mod). Heroes wel
comed by, 19 ; Frigga mother
of, 38 ; messenger of gods,
1S4> 1SS ; journeys to Nifl-
heim, 181, 205, 206-211 ; Greek
equivalent, 357
HEROD. Leader of Wild Hunt,
26
HERU (her'oo). Same as Tyr, 87 ;
same as Heimdall, 151
HERVOR (her'vor). Daughter of
Angantyr, 242
HIALLI (hyal'le). The trembling
heart of, 294
HIGH SONG. Same as Havamal,
41
HILDING (hil'ding). Foster father
of Frithiof and Ingeborg, 304 ;
asks Frithiof's aid for Kings of
Sogn, 309 ; failure of mission
of, 310; announces Ingeborg's
marriage to Frithiof, 3 1 7
HIMINBIORG (him'in-byerg). Heim-
dall's palace, 148, 153
HIMINBRIOTER (him'in-bryo-ter).
Thor slays, 190
HINDARFIALL (hm'dar-fyal). Si
gurd comes to, 278 ; Brunhild
asleep on, 280 ; Brunhild's
story not ended on, 282
382
HINDFELL (hind'fel). Same as
Hindarfiall, 280
HIORDIS (hyor'dis). Sigmund
marries, 266 ; and leaves sword
to, 267 ; Sigurd obtains sword
from, 267 ; Elf marries, 268 ;
death of, 290
HIPPOMENES (hip-pom'e-nez).
Northern equivalent, 355
HIUKI (hu'ke). Companion of
Mani, 9
HLADER (hla'der). Thor's temple
at, 83
HLEIDRA (hli'dra). Capital of
Denmark, 50
HLER (hler). Same as ^gir, 185,
1 88; brother of Loki, 217 ; son
of Fornjotnr, 232
HLESEY (hle'sy). Mgir's palace in,
185, 188
HLIDSKIALF (hlidz'kyalf). Odin's
seat, 16, 18, 80, 346; Odin
sees sons of Hrauding from,
35 ; Frigga sits on, 42 ; Odin,
sees Vandals from, 45 ; Frey
mounts, 119
HLIN. Frigga's attendant, 47
HLODYN (hlo'den). Same as Ner-
thus, 58
HLORA. Thor fostered by, 59
HLORRIDI (hlor-re'de). Same as
Thor, 59
HNIKAR (hne'kar). Same as Odin,
275
HNOSS. Freya's daughter, 132
HODMIMIR (hod-me'mir). The
forest of, 337
HODUR (ho'door). Personification
of darkness, 141, 213 ; Vali to
slay, 164, 20 1 ; twin brother of
Balder, 197 ; Balder to be slain
by, 200 ; Balder slain by, 204,
205 ; Vali slays, 213, 357 ; ex
planation of myth of, 213 ;
Loki guides hand of, 224 ;
return of, 338
HOENIR (he'nir). Gives motion
to man, 12 ; earth visited by,
104, 271 ; Loki joins, 105 ;
hostage in Vana-heim, in ;
peasant asks aid of, 220 ;
survival of, 338
HOFVARPNIR (hof-varp'nir). Gna's
fleet steed, 48
GLOSSARY AND INDEX
HOGNI (heg'ne}. Son of Giuki,
282 ; Sigurd's death planned
by, 288 ; warning given by,
292 ; captive, 293 ; the heart
of, 293
HOLDA. Same as Frigga, 51 ;
Uller, husband of, 140
HOLLAND. Frigga worshipped in,
HOLLE, FRAU. Same asTrigga, 5 1
HOLLER. Same as Uller, 140
HOLMGANG. Thor's and Hrung-
nir's, 74, 75
HOLY INNOCENTS. In Wild Hunt,
26
HONEY. Drips from Yggdrasil, 1 3
HORDALAND (hor'da-land). Con
quered by Frithiof and left to
his sons, 325
HORN. Same as Freya, 133
HORSA. Descendant of Odin, 40
HORSELBERG (her'sel-berg). Hoi-
da's abode in the, 53, 350
HOSTAGES. Exchanged by JEsir
and Vanas, 1 5
HR;E-SVELGR (hra-svelgr'). Giant
eagle, 10 ; winds personified
by, 345
HRAUDING (hroud'ing). Agnar
and Geirrod, sons of, 34
HREIDMAR (hrid'mar). Story of,
270-274
HRIM-FAXI (hrem-faxy).. Steed of
Night, 7
HRIM-THURS (hrem-toors). Ice
giants at creation, 3 ; Skadi,
a, 113 ; architect of Valhalla,
a, 223
HRUNGNIR (hroung'nir). Odin
races with, 73 ; Thor's duel
with, 74, 75 ; Greek equiva
lents, 352
HRYM (hrem). Vessel steered by,
HUBERT, SAINT. Uller merged
into, 140
HUGI (hoo'gi). Thialfi races with, 71
. HUGIN (hoo'gin). Odin's raven,
*7» 347 ; Od-hroerir discovered
by, 96
HUDA (hul'da) . Same as Holda,
5L
HULDRA (hul'dra). Same as Hol
da, 58
HULDRA FOLK. Same as dwarfs
and elves, 58, 239, 248
HUNALAND (hun'a-land). Gna
flies over, 48, 263 ; Brunhild's
home in, 280
HUNDING. Helgi's feud with, 263 ;
descendants of, 264, 266, 291,
294, 297
HUNGARY. Attila settles in, 89
HUNS. Invasion by the, 88 ;
Sigi, king of the, 252 ; Land of
the, 291, 292, 294, 297, 364
HUNTHIOF (hun'-thiof). Son of
Frithiof, 325
HUNTSMAN OF FONTAINEBLEAU.
Leader of Wild Hunt, 26
HUNVOR (hun'vor). Delivered by
Viking, 299
HVERGELMIR (hver-gel'mer). The
seething cauldron, 2 ; Yggdrasil
root near, 12 ; Nidhug in, 13 ;
ice streams from, 182 ; wicked
in, 183
HYMIR (he'mir). Story of Thor's
visit and fishing with, 189-192
HYNDLA (hend'la). Freya and
Ottar visit, 136
HYPERBOREANS (hip-er-bor'e-ans).
Northern equivalent, 344
HYPERION (hi-per'yon). Northern
equivalent, 345
HYRROKIN (her'ro-kin). Ringhorn
launched by, 207, 208
I AFN-HAR (yafn'har). Gylfi sees, 40
IARN-GREIPER (yarn'grl-per).
Thor's glove, 61
IARNSAXA (yarn'sax-a). I. Thor's
wife called, 63 ; feeds wolves,
331. 2. A wave maiden, 146
ICELAND. Thvera in, 124 ; Freya
in, 131 ; maze in, 177 ; earth
quakes and geysers in, 229 ;
Norsemen settle in, 339 ; scenery
of, 343
ICELANDERS. Records of, i, 148 ;
call mountains Jokul, 232
ICELANDIC. Shores, 249
IDA (e'da). Same as Idavold, 202 ;
gods return to, 338; same a;
Asgard, 346
383
GLOSSARY AND INDEX
IDAVOLD (eda'vold). Plain where
gods dwell, ii ; gods play on,
202 ; Balder slain on, 204 ; last
meeting on, 339
IBISES (e-dis'ez). Norns, 171
IDUN (e'doon). Daughter of
Ivald, 101 ; story of, 103-110 ;
returns to Asgard, 107 ; apples
of, 105, 166 ; Loki betrays, 105,
217 ; Greek equivalents, 353,
354
IFING (e'frng). River surrounding
Idavold, 1 1 ; Vafthrudnir asks
about, 32 ; Loki flies across,
77
ILDICO (il'di-co). Wife of Attila,
. 89 ; same as Gudrun, 297
ILSE (il'se). Story of Princess,
236 ; compared to Arethusa,
359
ILSENSTEIN (il'sen-stm). Home
of Princess Use, 236
INDIA. Languages of, 342
INGEBORG (in'-ge-borg). i. At
tendant of Hunvor, 299. 2.
Changed into witch, 302 ; Thor-
sten saved by, 303 ; mother of
Frithiof, 304. 3. Daughter of
Bele, 304 ; Frithiof vows to
marry, 305 ; Frithiof sues for,
307 Sigurd Ring sues for,
309 meets Frithiof in temple,
310 Frithiof parts with, 312 ;
married to Sigurd Ring, 317 ;
Frithiof 's longing for, 319 ;
Frithiof visits, 320 ; given to
Frithiof by Sigurd Ring, 324 ;
Frithiof wars against brothers
of, 325 ; marriage of Frithiof
and, 325, 327
INGLINGS. Frey's descendants
called, 128, 348
INGVI-FREY (ing'vi-fri). Story of,
123-128
INSPIRATION. The story of the,
draught of, 95-102
lo (To). Northern equivalents for
story of, 349, 351
IORMUNGANDR (yer'mun-gandr).
Birth and banishment of, 90 ;
Hel related to, 180 ; Thor
angles for, 190 ; origin of, 218 ;
rises from sea, 332 ; Loki leads,
333 ; tempests caused by, 332
384
IRAN (e-ran']. The plateau of, i
IRIS (i'ris). Compared to Gna,
349
IRMIN (er'min). Same as Odin,
Heimdall, or Hermod, 30, 150,
154
IRMIN'S WAY. The Milky Way, 30
IRMINSUL (er'min-sul). Destroyed
by Charlemagne, 30
IRONWOOD. Iron leaves of, 181 ;
wolves fed in, 331
ISLANDS. Eglimi, king of the,
266
ITALY. Golden Age in, 355
IVALD (e'vald). Dwarf black
smith, 65, 87 ; Idun, daughter
of, 101
JACK AND JILL. Origin of story, 9
JACK IN THE GREEN, 38
JACK-O' LANTERNS. Elf lights, 248
JANUARY. Yule in, 128 ; Vali's
month, 165
JARL (yarl). The birth of, 153
JASON (ja/son). Northern equiva
lents, 352, 363
JILL. The origin of Jack and, 9
JOHN THE BAPTIST, 26
JOKUL (yo'kul). Same as Jotun,
232, 302
JONAKUR (yon'a-kur). Gudrun,
wife of, 295
JORD (yerd). Daughter of Nott,
8 ; wife of Odin, 38, 42, 59
JOTUN-HEIM (ye'toon-him). Home
of giants, 5 ; Vafthrudnir in
quires about, 32 ; frost comes
from, 68 ; Loki's journey to,
77 ; Odin gazes at, 80 ; Thor
visits Geirrod in, Si ; Loki's
progeny in, 90, 91 ; Odin goes
to, 96; Skirnir visits, 120;
Thor personates Freya in, 135 ;
Hel born in, 180 ; Hyrrokin
dwells in, 207 ; Loki goes to,
216, 217 ; Loki's home in,
218; giants dwell in, 230;
Tartarus compared to, 344 ;
Idun in, 353
JOTUNS (ye'tuns). Earth in the
power of the, 45 ; the origin of,
230, 231; Tiior feared by the, 231
GLOSSARY AND INDEX
JOVE. Day of, in the North, 352
JOYEUSE (zhwa'y£zjj. Charle
magne's sword, 179
JUDEA (ju-de'a). Bethlehem in,
128
JUNO* Compared to Frigga, 349 ;
to Freya, 352
JUPITER. Odin compared to, 344,
346, 347, 348, 349 ; Amalthea,
nurse of, 347 ; quarrels with
Neptune, 347 ; outwitted by
Juno, 349 ; Thor compared to,
350; secures Ganymede, 353;
compared to Frey, 355 ; wishes
to marry Thetis, 357 ; wooing
of Europa, 362
JUSTICE. Compared to Forseti,
356
JUTERNA-jESTA(yoo-ter-na-yest'a).
Senjemand loves, 233
K
KALLUNDBORG (kal'lund-borg).
The legend of, 240, 241
KARI (kar'e). Brother of ^Egir,
185 ; brother of Loki, 217 ;
son of Fornjotnr, 232
KARL. The birth of, 1 52
KERLAUG (ker'loug). Thor wades
across, 60
KNEFRUD (knef'rdod). Invites
Niblungs to Hungary, 291 ;
death of, 292
KOBOLDS. Same as dwarfs, n,
239 ; same as elves, 248
KONUR (kon'ur). The birth of,
153
KOPPELBERG. Children in the, 28
KORMT. Thor crosses, 60
KVASIR (kva'sir). i. Murder of,
95 ; Odin covets mead of, 96.
2. Loki surprised by, 226
LADING (la'ding). Chain for Fen-
ris, 91 ; proverb concerning,
LAGA (la'ga). Same as Saga, 38
LAMPETIA (lam-pe-shi'a), Northern
equivalent for flocks of, 345
LANDVIDI (land-ve"di). Home of
Vidar, 158, 160
LANGOBARDEN. Story of, 46 ;
Greek equivalent for, 349
LAUFEIA (lou-fra). Mother of
Loki, 217
LAUGARDAG (lou 'gar-dag). Satur
day called, 229
LAURIN (lou'rin). King of the
dwarfs, 242
LEIPTER (lip'ter). Sacred stream
in Nifi-heim, 182
LEMNOS. Northern equivalent
for forge of, 362
LERAD (la'rad). Topmost bough
of Yggdrasil, 13, 20; the
animals upon, 13
LESSOE. Island home of
185
LETHRA (leth'ra]. Sacrifices
offered at, 50
LIF. One of the survivors ot
Ragnarok, 337 ; Greek counter
part of, 361
LIFTHRASIR (lif'thra-sir). One of
the survivors of Ragnarok, 337 ;
Greek counterpart, 361
LIGHT ELVES. Alf-heim, dwelling
of, 117
LIOD (Iy5d). Same as Gna, 252
LIOS-ALFAR (lySs'alf-ar). Same
as light elves, 246
LIOS-BERI (lySs'-ba-rSj. Month
of Vali, 165
LIT, dwarf slain by Thor, 208
LODUR (lo'door). Gives blood to
man, 12 ; same as Loki, 217
LOFN (15fn). Attendant of Frigga,
48
LOGI (15'gS). Cook of Utgard-
loki, 71 ; wild fire, 72
LOGRUM (lo'grum). Lake of, 50
LOKI (lo'ke). God of fire, 12 ;
Sif's hair stolen by, 64 ; changes
his form, 64 ; Thor attacks,
64 ; wager with Brock, 65 ;
flight of, 67 ; Brock sews lips
of, 68 ; eating- wager of, 71 ;
hammer recovered by, 77, 78 ;
marries giantess, 90 ; adven
ture with eagle, 104 ; called to
account, 106 ; south wind is,
2B 385
GLOSSARY AND INDEX
108 ; Skadi laughs at antics of,
113 ; the lightning is, 116 ;
Brisinga-men coveted by, 135,
149 ; falcon plumes borrowed
by, 77, 80, 135 ; Freya urged
by, 137 ; Freya accused by,
137; Hel, daughter of, 180 ;
^Egir, brother of, 185 ; Frigga
questioned by, 203 ; Hodur's
hand guided by, 204 ; Thok,
same as, 212 ; the jealousy of,
213; tempter personified by,
214 ; god of fire, 213-229 ; son
of Fornjotnr, 232 ; visits the
earth, 271 ; slays Otter, 271 ;
secures hoard, 272 ; JEsir tole
rate, 329 ; released from bonds,
331 ; boards Nagilfar, 333 ;
foes led by, 333, 334 ; death
OI« 335 ; Greek equivalent for
Loki's theft, 351 ; comparisons,
353. 354, 360, 361
LOMBARDS. Story of the, 46
LOMBARDY. The possession of, 47
LONGBEARDS. The saga of the,
46
LORELEI (lo're-K]. Story of, 194-
196 ; Greek equivalent, 359
LORRIDE (lor're-de). Thor's daugh
ter, 63
LUCIFER. Loki the mediaeval,
216
LYDIAN QUEEN. Northern equiva
lent, 351
LYGNI (lig'ni). Wars against Sig-
mund, 266 ; Sigurd slays, 275
LYMDALE (lim'dal). Brunhild's
home at, 280
LYNGVI (ling'vi). Island where
Fenris is bound, 92
M
" MACBETH." The Norns in, 170
MAELSTROM (mal'strom). Mill
stones form the, 1 30
MAGDEBURG. Freya's temple at,
136
MAGNI. Thor's son, 63, 75 ; survi
val of, 338 ; Greek equivalent,
352
386
MAID MARIAN. On May day, 38
MALAR LAKE (ma'lar). Legend of
its formation, 50
MANA-HEIM (man'a-him). Same
as Midgard, 12 ; Greek equiva
lent, 344
MANAGARM. The feeding of, 331 ;
Greek equivalent, 361
MANI (man'e). The moon, 7 ;
his companions, 9 ; death of,
33°. 33 l ', equivalent, 345
MANNIGFUAL (manig'-f u-al). Ship,
235» 236 ; Greek equivalent,
362
MARAS (mar'az)'. Female trolls,
244
MARDEL (mar'del]. Freya, 133
MARS. Same as Ares. Northern
equivalents, 352, 353
MARSYAS (mar-sy-as). Compared
to Vafthrudnir, 348
MAY FESTIVALS, &c., 38
MEAD. Heidrun supplies mead,
13
MECKLENBURG. Worship of Frig
ga in, 57
MEGIN-GIORD (ma'gin-gyerd).
Thor's belt, 61 ; Thor tightens,
72
MELEAGER (mel-e-a'jer). Norna-
gesta compared to, 358
MEMOR. Same as Mimir, 30
MENELAUS (men'e-lors). North
ern equivalent, 363
MENIA (men'i-a). Frodi's giantess
slave, 128
MENTOR. Eckhardt compared to,
350
MERCURY. Northern equivalents,
348, 350, 351, 353, 357
MERMAIDS. In ./Egir's palace,
359
MEROVEUS (mer-5've-us). Birth
of, 232 ; Greek equivalent, 362
MEROVINGIAN (mer-6-vin'ji-an).
Mythical descent of kings, 232
MESNEE D'HELLEQUIN (ma-na
del-e-can). Wild Hunt in
France, 26
MIDGARD (mid'gard). Earth
called, 5 ; man dwells in, 12 ;
root of Yggdrasil in, 13 ; Bi-
frost spans, 14 ; fields of, 118 ;
Uller rules, 139; rooster of, 331
GLOSSARY AND INDEX
MIDGARD SNAKE. Thor attempts
to lift, 72 ; Hymir fears, 190 ;
Thor hooks, 191, 192; birth of ,
218 ; rises from sea, 332 ; Thor
slays, 335, 336; equivalent,
344 ; tempests caused by, 358
MIDNIGHT. Part of day, 9
MIDSUMMER. Balder disappears
at, 141 ; night, fairy revels,
248 ; eve, festival, 215
MILKY WAY in Germany and Hol
land, 30, 57
MIMING (me'ming]. A sword,
179
MIMIR (me'mir). Well of, 13, 30,
94, 96, 146, 148, 231 ; god of
ocean, 185 ; son of Hler, 232 ;
Odin's last talk with, 334
MINERVA. Northern equivalents,
347, 348, 355, 363
MINOS (mi'nos). Northern equiva
lent, 358
MIOLNIR (myel'nir). Thor's ham
mer, 6 1 ; Thor receives, 67 ;
dwarfs make,. 67, 242 ; Thor
gives life with, 69 ; Thor slays
with, 192 ; giant slain by, 223,
231 ; Midgard snake slain with,
336 ; Greek equivalent for, 350
MISTLETOE. Oath not sworn by,
199
MODGUD (med'gudj. Warder of
Gioll, 181, 209, 210; Greek
equivalent, 359
MODI (mo'de"). Thor's son, 63 ;
survival of, 338
MODIR (mo'der). Heimdall visits,
153
MCER;E (me're]. Compared to
Norns, 347
MOERI (me're). Thor's temple at, 83
MOKERKIALFI (mo'ker-kyalf-e). A
clay image which Thialfi fights,
74, 75
MORNING. Part of day, 9
MORS. Northern equivalent, 360
MOSELLE (md-zel'). Celebrations
along the, 124
Moss MAIDENS. Wild Hunt for,
25 ; Greek equivalents, 249
MOTHER NIGHT. Longest night
in year, 124, 215
MUHLBERG (meTberg). Battle of,
89
MUNDILFARI (m6on'dil-far-S). Fa
ther of sun and moon drivers,
MUNIN (moo'nin). Odin's raven,
17 ; Od-hroerir found by, 96 ;
Greek equivalent, 347
MUSPELL (mus'pel). Sons of,
333
MUSPELLS-HEIM (mus'pels-him).
Home of fire, 2 ; sparks from,
6 ; host from, 333
MYSINGER (mS'sing-er). Viking,
slays Frodi, 129
N
NAGIL/AR (nag'il-far). Launching
of, 332
NAGILFARI (nag'il-far-i). Nott's
first husband, 8
NAIN. Dwarf of death, i oo
NAL. Mother of Loki, 2 1 7
NANNA (nan'na). Forseti's mother
142 ; Balder's wife, 197 ; death
of, 206 ; accompanies Balder,
208 ; sends carpet to Frigga,
2ii ; emblem of vegetation,
214 ; compared to Greek divini
ties, 360
NARVE (nar'va). Son of Loki,
218 ; death of, 227
NASTROND (na'strond). The
wicked in, 183, 340 ; compared
to Tartarus, 359
NECKAR (nek'kar). God and
river, 193, 194, 359
NECKS. Water sprites, 193, 194
NECTAR. Compared to Northern
drink, 346
NEMEAN LION (ne'me-an H'on).
Northern equivalent, 357
NEPTUNE. Northern equivalents,
344, 347, 354, 358, 359, 361
NEREIDES (ne-re'i-dez). Northern
equivalents, 359
NEREUS (ne're-us)'. Niord like,
354
NERTHUS (ner'thus). Same as
Frigga, 57, 58 ; Niord's wife,
112, 117, 131
NIBELUNGENLIED (ne'be-lung-en-
led German epic, 251, 289
387
GLOSSARY AND INDEX
NIBLUNGS (ne'blungz). Sigurd
visits the, 282 ; Brunhild,
queen, 283, 284 ; lament of,
289 ; visit Atli, 291, 292
NICK, OLD. Origin of the name
of, 193
NICORS (nik'orz). Sea monsters,
193
NIDA (ne'da). Home of dwarfs,
34°
NIDHUG (ne'dhoog). Gnaws Ygg-
drasil, 13, 160, 183, 331
NIDUD (ne'dood). King of Swe
den, 177, 178 ; comparison,
358
NIFL-HEIM (nlfl'-him). Land of
mist, 2 ; root of Yggdrasil, in,
12 ; Bifrost connects, 14 ; Odin
gazes into, 34 ; Hel in, 90, 180 ;
Hel's bird in, 331 ; Idun in,
109 ; Uller in, 141 ; horn heard
in, 147 ; Odin visits, 199 ; Her-
mod visits, 205, 206; Balder
in, 210 ; equivalents, 344, 353,
359
NIGHT. Daughter of Norvi, 7
NIORD (nyerd). A hostage, 15 •
god of sea, 111-117, 185 ; Skadi
marries, 114, 140; glove of,
116; Frey, son of, 117-119;
semi-historical, 123 ; oath sworn
by, 123 ; Frey a, daughter of,
131 ; Greek equivalents, 185,
NIP. Father of Nanna, 197
NIXIES. Dwell with JEgir, water
spirits, 193, 194, 359
NJORFE (nyer'fe). King of Up
lands, friend of Viking of
Half dan, 300 ; sons of, attack
Viking's sons, 302
No AT ON (no'a-t(5on). Niord's
home, in, 112, 114, 115
NOON. Part of day, 9
NORDRI (nor'dre). Dwarf, sup
ports heaven, 6
NORNAGESTA (norn-a-ges'ta).
Story of, 169, 170; compared
to Meleager, 358
NORNS. Yggdrasil sprinkled by,
14 ; office of, 32, 166-172 ;
decree of, 87 ; Odin questions,
159, 1 68. Valkyrs same as,
172 ; mortals visited by, 167,
388
263 ; torn web of, 167, 334 ;
Greek equivalents, 347, 357
NORSEMEN. Elves guide, 250 ;
various beliefs of the, 249, 339
NORTHERN RIDDLE, 23
NORTH SEA. Mannigfual in, 235,
362
NORVI (nor've). Father of Night,
7, 1 66 ; ancestor of Norns, 166
NORWAY. Odin conquers, 39 ;
Thor, god in, 60-62 ; kings of,
115, 123 ; Maelstrom near, 130 ;
Freya in, 131, 137; Miners in,
245 ; Haloge, King of, 298 ;
Sigurd Ring, King in, 308
NOTT. Goddess of night, 7, 166
NOVEMBER. Sacred to Uller, 140,
141
NYMPHS, Compared to elves, 346
OATHS. Sworn on Gungnir, 17,
348 ; on swords, 86 ; by Frey,
123 ; on boar, 125 ; by Uller,
140 ; byLeipter, 182 ; in favour
of Balder, 199
OBERON (6'be-ron). Fairy king,
242, 248
OBERWESEL (o-ber-va'zel). Fisher
man of, 195
OCEAN. Ymir's blood, 5
OCEANIDES (6-se-an'i-dez). Com
pared to wave maidens, 359
OCEANUS (6-se'a-nus). Northern
equivalent, 344
OD-HROERIR (od-hre'rir). Kettle
of inspiration, 95 ; Odin in
quest of, 96 ; compared to
Helicon, 353
ODIN (6'din). Birth of, 4 ; creates
man, 12 ; hall of, 13 ; goat of,
1 3 ; brother of, 15; general
account of, 16-41 ; character
istics of, 23 ; mantle and spear
of, 16, 17 ; footstool of, 1 8 ; god
of victory, 19 ; battle loved by,
21 ; the Wild Huntsman, 25 ;
leader of souls, 27 ; constella
tion of, 30 ; one eye of, 31, 90,
94, 253, 334; Geirod fostered
by, 34 ; historical Odin, 39, 123,
GLOSSARY AND INDEX
349 ; serpents of, 41 ; statues
of, 41 ; Frigga, wife of, 42 ;
toast to, 42 ; return of, 45 ;
Thor, son of, 59 ; present
for, 65-67 ; Hrungnir races
with, 73 ; Thrym-heim viewed
by, 80 ; Grid, wife of, 81,
158 ; compared to Tyr, 85 ;
spear of, 67, 87, 242, 264 ; dis
poses of Loki's progeny, 90,
180; discovers Od-hroerir, 96 ;
Gunlod won by, 98; runes of,
101 ; visits earth, 104 ; Loki
joins, 105 ; Loki called to
account by, 106 ; gives Idun
wolfskin, 109; sky is, no;
Hoenir related to, 1 1 1 ; throne
of, 119; Freya marries, 137;
Uller replaces, 1 39 ; drives
Ulleraway, 139, 140, 141 ; wave
maidens, wives of, 146 ; Heim-
dall as, 150 ; Hermod, messen
ger of, 154 ; runic staff of, 155 ;
to lose son, 156; prediction
concerning, 1 60 ; Rinda courted
by, 162-165, 2I3 ; visits Norns,
1 68, 334 ; Valkyrs attend, 173 ;
decree concerning Volund's
sword, 178 ; Balder, son of,
197, 198 ; Vala consulted by,
199-202 ; cheered by Frigga,
202 ; lends Sleipnir, 205 ; whis
pers to Balder, 206 ; Draupnir
returned to, 211 ; emblem of
sky, 214 ; Loki, brother of, 216 ;
trilogy, 217 ; helps peasants,
219 ; Sleipnir, horse of, 223 ;
Loki surprised by, 226 ; visits
giants, 231 ; Sigi, son of, 251 ;
gives sword to Sigmund, 253,
261 ; Helgi approved by, 263 ;
receives Sinfiotli, 266 ; Sigurd
advised by, 270, 275 ; visits
Hreidmar, 271 ; Brunhild
punished by, 280 ; downfall
°f» 335 ; comparisons between
Greek divinities and, 344, 346,
347, 348, 349, 350, 353. 355.
357. 36i, 362
ODENSO (6'den-seJ. Founded by
Odin, 39
ODUR (6'dur). Freya's husband,
132 ; Freya finds, 133 ; Freya's
search for, 132, 349; sun
shine is, 1 34, 1 37 ; equivalents,
356
OENONE (e-no'ng). Compared to
Brunhild, 364
CExA (e'ta). Northern equivalent
for pyre on, 360
OKOLNUR (o-kol'nur). Giants
dwell in, 340
OLAF (6'laf). Destroys statues,
41, 84, 124; Yule changed by,
128; Nornagesta visits, 170,
358 ; giants in days of, 233
OLAF, SIR. Captured by fairies,
246
OLD NICK. Origin of name, 193
OLDENBURG. Drinking horn, 235
OLLER. Same as Uller, 139
OLRUN (ol'rddn). Marries mortal,
175
OLYMPUS (o-lim'pus). Northern
equivalents, 344, 346, 358
OMENS. Wolves are good, 17
OMPHALE (om'fa-le). Northern
equivalent for, 351
OREADES (o-re'a-dez). Compared
to Northern divinities, 346
ORGELMIR (or-gel'mir). Ice and
fire giant, 3
ORION (o-ri'on]. Northern equiva
lents for, 42, 354, 356
ORKNEY ISLANDS. Conquered by
Thorsten, &c., 303 ; visited by
Frithiof, 312
ORLOG (or'log). Irrevocable de
crees of, 167, 202 ; equivalent,
347
ORMT. Thor wades across, 60
ORPHEUS (or'fyus). Northern
equivalents, 350, 353, 360, 364
ORVANDIL (or-van'dil). Thor
brings home, 76 ; equivalent,
352
OSTARA (os'ta-ra). Eastre, 55
OTTAR. Freya helps, 136, 137
OTTER. Slain by Loki, 271
OXFORD. Yule at, 125
PADERBORN (pa/der-bornj. Irmin-
sul near, 30
PARIS. Northern equivalent, 364
PEACE FRODI. Story of, 128
389
GLOSSARY AND INDEX
PEACE STEADS. Of the gods, 1 1 ,
204
PEGASUS (peg'a-sus). Blodug-hofi
compared to, 355
PELIAS (pe'li-as). Northern equiva
lent, 352
PENEUS (pe-ne'us). Northern
equivalent, 359
PENTECOST. Princess Ilse ap
peared at, 237
PENTLAND FIRTH, Whirlpool in,
130
PERSEUS (per'sus). Northern
equivalent, 357, 363
PHAETUSA (fa-tu'sa). Northern
equivalent, 345
PHAETON (fa'tonj. Northern
equivalent, 356
PHILEMON (n-le"mon]. Northern
equivalent, 348
PHILOCTETES (fil-ok -te'tez). Nor
thern equivalent for arrows of,
363
PHCEBE (fe'be). Equivalent, 345
PHCEBUS (fe'bus). Equivalent,
345
PHOENICIAN (fe-nish'ian). Dwarfs
compared to miners, 245
PIED PIPER. Story of, 27, 28 ;
Greek equivalent, 350
PLUTO (plii 'to). Northern equiva
lents, 344, 346
POLLUX (pol'uks]. Northern
equivalent, 365
PRIAM (pri'ain}. Compared to
Odin, 361
PROCRIS (pro'krisjj Northern
equivalent, 345
PROMETHEUS (pr5-me'thyus).
Northern equivalent, 347, 361
PROSERPINE (pros'er-pen). North
ern equivalents for, 348, 351,
352, 353- 36o
PROTEUS (pro'tyus). Northern
equivalent, 356
PSYCHOPOMPUS (si-ko-pftm'pus].
Compared to Odin, 350
PUCKS. Same as dwarfs, 239
PYRRHA (pir'a). Northern equiva
lent, 362
PYRRHUS (pir'us). Northern equiva
lent, 361
PYTHON (pi'thon). Compared to
Fafnir, 363
390
QUICKBORN. Magic fountain of,
55
RAGING HOST. Same as Wild
Hunt, 23, 26
RAGNAR LODBROG (rag'nar lod'
brog). Aslaug marries, 281
RAGNAROK (rag'na-rok). Heim-
dall to announce, 14 ; murder,
precursor of, 223 ; recruits for
battle at, 265 ; the tragedy of,
330. 337 ; comparisons, 341,
361 ; Fenris dies at, 357
RAN. Wife of ^gir, 186, 193 ;
sister of Loki, 217 ; Loki makes
a net like, 226 ; Loki borrows
net of, 272 ; compared to
Amphitrite, 359 ; Frithiof pro
vides tribute for, 313
RANDWER (rand'ver). The death
of, 295
RAT TOWER, In the Rhine, 30
RATATOSK (ra'ta-tosk). Squirrel,
telltale, 13 ; equivalent, 347
RATI (ra'tS). Odin's auger, 98
REGIN (ra'gin). Sigurd educated
by, 269 ; the story of 270-274 ;
sword forged by, 274 Sigurd to
slay Fafnir for, 275 demands
satisfaction, 276 ; death of, 277
REINE P&DAUQUE (ran-pa-dok'J.
Frigga same as, 56
RENOWN. Compared to Heimdall,
356
RERIR (ra'rir). Son of Odin,
receives apple, 48, 252 ; Greek
equivalent for story of, 296
RESURRECTION. Word whispered
by Odin, 33, 206
RHINE. Tower in the, 29 ; gold
of the, 177, 251 ; divinity of
the, 195, 359 ; Lorelei in the,
194-196; Brunhild andGudrun
bathe in the, 286 ; hoard sunk
in the, 292
RIESENGEBIRGE (re'zen-gc-ber-ge].
Giant mountains, 232, 362
GLOSSARY AND INDEX
RIGER (re'ger}.* Heimdall visits
earth as, 151
RINDA (rin'da). Wife of Odin,
38, 213 ; prophecy concerning,
156, 201 ; Odin courts, 162,
213 ; Greek equivalents, 345,
357
RING. Viking's son, 300
RINGRIC (ring'-ric). Sigurd Ring,
king of, 308 ; Frithiof in, 325
RINGHORN. Balder's pyre on,
206, 207 ; Greek equivalent,
360
RODENSTEIN (ro'den-stm]. Wild
Hunt led by, 25, 26
ROMANS. JEsir driven from Asia
Minor by, 39 ; Vitellius, prefect,
87 ; Christianity, 249
ROME. Tannhauser visits, 54 ;
Vitellius, emperor of, 87
ROSKVA (ros'kva). Thor's ser
vant, 69
ROSSTHIOF (ros'thyefj. The pro
phecy of, 155, 156, 157, 162,
164, 201 ; compared, 357
ROSTERUS (ros'ter-us). Odin as
smith, 163
RUGEN (re'gen). Nerthus's wor
ship on island of, 57
RUNES (rdonz). Odin masters
and uses, 33, 96, 197, 200
RUSSIA. ^Esir migrate to, 39 ;
name for, 156
RUTHENES (ru-the'nez). Odin visits
the land of the, 156, 162'
S^HRIMNIR (sa'hrim-nir); Boar
in Valhalla, 20
S^MING (sa'ming). King of Nor
way, 40, 115
S^MUND (sa'mund). Compiler of
Elder Edda, 249
SAGA (sa'ga). i. Wife of Odin,
38, 349. 2. Records called,
2,89,251, 339
SAGITTARIUS (sag-it-ta'ri-us).' Nor
thern equivalent, 140
ST. GERTRUDE. Belief in, 137
ST. GOAR. Lorelei at, 195
ST. HUBERT. Ulleris, 140
ST. JOHN'S DAY. Celebrations,
215
ST. MICHAEL. Bears Cheru's
sword, 89
ST. VALENTINE. Replaces Vali,
165
SARPEDON (sar-pe'don). Northern
equivalent, 362
SATAERE (sat 'a- re). God of agri
culture, 229
SATAN. Same as Loki, 229
SATURDAY. Sacred to Loki, 229
SATURN. Equivalent, 229, 355
SAXNOT. God of Saxons, 87 ;
Frey like, 117
SAXON. Irmin, a god, 30 ; Hen-
gist and Horsa, 40 ; Eastre,
goddess, 55
SAXONY. Conquered by Odin,
40
SCALDS. Edda the work of, 2
SCANDINAVIA. Worship in, 58,
112, 128, 248, 249; fairies in,
246
SCANDINAVIANS. Belief of the,
140, 158, 232, 233 ; epic of the,
251 ; ideas of the origin of phy
sical features of the, 232
SCHWARTZE SEE (shvart'se-sa).
Nerthus s car bathed in the, 58
SCOURGE OF GOD. Attila the, 88,
297
SCYLLA (sil'laj. Northern equiva
lent, 353
SEASONS. The division of the, 9
SEELAND(zaland). Gefjon ploughs,
49, 350
SENJEMAND (sen'ye-mandj. Story
of giant, 233,234
SENJEN (sen'yen). Island of, 233,
234
SESSRYMNIR (ses'rim-nir], Freya's
home is, 131
SHAKESPEARE. Norns introduced
by, 170
SIBICH (sS'bik). The traitor,
295
" SIEGFRIED " (sSg'frgd]. Wag
ner's opera of, 289
SIF. Wife of Thor, 64 ; hair
stolen, 64-67, 217; Uller, son
of, 139; Loki slanders, 225;
dwarfs make hair for, 65, 242 ;
comparisons, 351
391
GLOSSARY AND INDEX
SIGGEIR (sig'girj. Marriage feast
of, 253-255 ; treachery and
death of, 255, 256, 262
SIGI (sig'e). Son of Odin, 40,
251 ; comparison, 296
SIGMUND (sig'mund). Volund's
sword for, 178 ; brother of
Signy, 253 ; sword won by,
254 ; a prisoner, 257 ; the vow
of, 257 ; tests Signy's sons,
258 ; a werewolf, 260 ; prisoner
of Siggeir, 261 ; escape and
vengeance of, 262 ; the son of,
265 ; Hiordis, wife of, 266 ;
death of, 266 ; Sigurd, son of,
269 ; the sword of, 179, 267 ;
comparisons, 296, 363
SIGNY (sig'ni). Volsung's daugh
ter, 253-259 ; vengeance of,
258-262
SIGTUNA (sig-too'na]. Odin founds,
39
SIGURD (se'gdbrd). Brunhild to
marry, 179 ; story of, 251 ;
birth of, 268 ; Grane selected
by, 270 ; Regin speaks to, 270 ;
sword of, 274 ; slays Fafnir,
275 ; rides through flames,
278 ; betrothal of, 280 ; mar
riage of, 281 ; Gudrun gives
potion to, 282 ; Gudrun, wife
of, 283 ; woos Brunhild for
Gunnar, 284 ; awakening of,
286 ; death of, 288-290 ; funeral
pyre of, 289 ; Gudrun mourns,
290 ; Atli slain with sword of,
295 ; a sun myth, 296 ; Greek
equivalents, 358, 363
SIGYN (se'gen). Loki's faithful
wife, 218, 227
SINDRI (sin'dre). Dwarf, smith,
65, 66 ; king of dwarfs, 340
SINDUR (sin'door). A wave
maiden, 146
SINFIOTLI (sin-fye-ot'li). Birth and
education of, 259 ; Signy aids,
261 ; vengeance of, 262 ; career
and death of, 265, 266
SIR OLAF. Fairies beguile, 246
SIRENS (si'rens). Compared to
Lorelei, 359
SIRIUS (sir'i-us). Northern equiva
lent, 354
SKADI (ska'de), Wife of Odin, 39 ;
392
in Asgard, 113, 115; wife of
Niord, 114, 131 ; wife of
Uller, 140 ; punishes Loki,
227 ; comparison, 354
SKIALF (skyalf). Same as Frey a, 133
SKIDBLADNIR (skid - blad'nir).
Dvalin makes, 65, 242 ; pro
perties of, 65 ; Frey owns, 67,
118 ; comparison, 352
SKIN-FAXI. Steed of Day, 8
SKIOLD (skold). King of Den
mark, 40, 50
SKIOLDINGS (skold'ings). De
scendants of, 50, 348
SKIRNIR (sker'nir). Servant of
Frey, 92, 119-121 ; journey of,
120-121, 355
SKOLL (skel). Wolf pursuing sun
and moon, 8, 331, 361
SKRYMIR (skrim'ir). Thor's en
counter with, 70, 72
SKRYMSLI (skrims'le). The story
of giant, 219-221
SKULD (skoold). One of the
Norns called, 166, 167, 169, 172,
174
SLAGFINN. Marries a Valkyr, 175
SLEEPING BEAUTY. Origin of
myth, 170
SLEIPNIR (slip'nir). Odin's steed
22, 34, 73, 76, 205, 334. 357
Hermod rides, 155, 181, 199
210 ; Loki, parent of, 223, 361
Grane, son of, 270
SLID (sled). Stream in Nifl-
heim, 182
SNOR. Wife of Karl, 152
SNORRO - STURLESON (snor'rS-
stdor'-la-sun). Author of
" Heimskringla," 123
SNOTRA (sno'tra). Goddess of
virtue, 50
SOGN. Jokul, king of, 302; kings
of, 309
SOKVABEK (so-kva'bek). Home
of Saga, 38 ; comparison of, 349
SOL. The sun maid, 7, 330 ;
death of, 331, 337; compared,
345
SOMNUS. Northern equivalent for
servants of, 362
SON (s5n). Bowl of expiation, 95
SORLI (ser'li). Son of Gudrun,
295, 296 ; compared, 365
GLOSSARY AND INDEX
SOTE (so'ta). A famous pirate,
steals ring forged by Volund, 304
SPARTAN KING. Equivalent, 363
STEROPES (ster'o-pez). Northern
equivalent, 354
STRAW DEATH. Northern con
tempt for, 182
STROMKARLS. Water divinities,
193. 194
SUABIANS (swa'be-anzj. Tyr, a
god of the, 85
SUDRI (su'dre). Supports heavenly
vault, 6
SURTR (soortr). Flame giant, 2 ;
progeny, 7; world destroyed
by, 14 ; arrival of, 333, 334 ;
Frey slain by, 335 ; world con
sumed by, 336
SUTTUNG (sut-tdong). The story
of giant, 96, 97, 99
SVADILFARE (sva/dil-far-e). Horse
of architect, 221, 222, 223
SVALIN (sva'lin). Shield which
protected sun chariot, 6
SVANHVIT (svon'whit). Marries
mortal, 175
SVART - ALFA - HEiM (svart-alf 'a-
him). Home of dwarfs, 10, 65,
92, 118, 134, 245
SVART-ALFAR (svart-alf 'ar), 239
SVASUD (sva'zood). Father of
Summer, 9
SWANHILD (swon'hild). Daughter
of Gudrun, 290, 291, 295 ; com
pared, 364
SWEDEN. May-day in, 38 ; Odin
conquers, 39 ; Gylfi, king of,
39, 50 ; Thor in, 62 • Frey,
king of, 128 ; Frodi visits, 128 ;
Freya in, 131, 137; Nidud,
king of, 177 ; miners in, 245
SWITZERLAND. Giants in, 232
SWORD DANCES, 85, 86
SYN (sen]. Goddess of truth, 49
SYR (ser). Same as Freya, 133
TANNGNIOSTR (tang'nyos - ter).
Thor's goat, 62
TANNGRISNR (tan'gris-ner). Thor's
goat, 62
TANNHAUSER (tan'hoi-zer). Story
of, 53, 54 ; equivalent for, 350
TARNKAPPE (tarn'kap-pa). Invisi
ble cap, 240, 242
TARTARUS (tar'tar-us). Northern
equivalents, 344, 353. 359
TELEMACHUS (te-lem'a-kus). Nor
thern equivalent, 350
TEUTON (tiu'ton). Ostara, a god
dess, 55
TEUTONS (tiu'tons]. Belief in
Lorelei, 196 ; superstition of re
garding fairies, 246
TEUTONIC GODS, 229, 231
THANATOS (than'a-tos). Same as
Hel, 360
THESEUS (the'syus). Northern
equivalent, 363, 365
THETIS (the'tis). Northern equiva
lent for, 357
THIALFI (the-alf'e]. Servant of
Thor, 69, 70, 71, 8 1 ; duel of,
74, 75 ; Egil's son, 189
THIASSI (the-as'se). Loki's adven
ture with, 104 ; Idun kid
napped, 105, 106, 107, 108,
21 7 > 353 ; Loki pursued by,
105, 107 ; Gerda, relative of,
119; the eyes of, 108, 354
THING (thing). Northern popular
assembly, 23, 136, 137, 305,324
THOK (thok). Loki as, 212, 214,
224 ; comparison, 360
THOR (thor). Never crosses
Bifrost, 14 ; Jord, mother of,
38 ; toast to, 42 ; god of thun
der, 59-84 ; infancy of, 59 ;
anger of, 59, 64 ; description
of, 60 ; hat of, 62 ; Alvis
petrified by, 63 ; Miolnir given
to, 67 ; drinking wager of, 71 ;
duel with Hrungnir, 75 ; ad-
venture with Geirrod, 82 ;
temples and statues of, 83 ;
Tyr like, 85 ; giants hated by,
117, 231 ; Yule sacred to, 124 ;
Brisinga-men worn by, 135 ;
Uller, step-son of, 1 39 ; Grid's
gauntlet helps, 159; kettle
secured by, 188 ; goes fishing,
190, 191, 192 ; consecrates
Balder's pyre, 208 ; visits Ut-
gard-loki, 216; slays architect,
223 ; threatens Loki, 226 ;
393
GLOSSARY AND INDEX
slays Midgard snake, 336 ; sons
OI, 338 ; Greek equivalents,
35°. 351. 352, 361
THORA (tho'ra). Wife of Elf,
daughter of Hakon, 290
THORBURN. Origin of name, 83
THORER (tho'rer). Viking's son,
banished, 302
THORN OF SLEEP. Brunhild stung
by, 280
THORSTEN (Thor'sten). i. Saga,
298. 2. Son of Viking, receives
Angurvadel, 302 ; shipwrecks
of, 303 ; marriage and con
quests of, 303 ; at Framnas,
304 ; father of Frithiof, 304 ;
last interview with Bele, 305 ;
death and burial of, 306
THORWALDSEN (thor'vald-sn]. Ori
gin of name, 83
THRALL. Birth of, 151
THRIDI (thre'dg). One of the
trilogy, 40
THRONDHJEIM (thrond'yem). Tem
ple of Frey at, 124
THRUD (throod). Thor's daughter,
63
THRUDGELMIR (throod-gel'mir].
Birth of giant, 4
THRUD-HEIM (throod'him). Thor's
realm, 59, 73, 76, 78
THRUD -VANG (thrdod'-vang).
Same as Thrud-heim, 59, 73,
76,78
THRUNG (throongj. Freya, 133
THRYM (thrim). Thor visits, 77,
78, 351, 352 ; Freya refuses,
78, 137 ; son of Kari, 232
THRYM-HEIM (thrim'him). Home
of Thiassi, 105 ; Loki visits,
107; home of Skadi, 1 14, 115
THUNDERER. Same as Odin, 346
THUNDERHILL. Named after Thor,
83
THURINGIA (thu-rin'ji-a]. Horsel-
berg in, 53 ; giants in, 236
THURSDAY. Sacred to Thor, 83,
352
THURSES (thc^rs'ez). Giants called,
230
THVERA (thva'ra). Temple of Frey
at, 124
THVITI (thve'ti). Boulder where
Fenris is bound, 93
394
THYR (thir orther). Wife of Thrall,
151
TITANIA (tit-a'nia)j Queen of
fairies, 248
TITANS (trtans). Northern equi
valents for, 343, 353, 362
TITYUS (tit'i-us). Northern equi
valent, 361
Tiu(tyu). SameasTyr, 85, 352
TOASTS. To Odin, 41 ; to Frig-
ga, 42 ; to Bragi, 102 ; to Niord
and Frey, 1 16 ; to Freya, 137
TORGE (tor'ge). Story of giant, 233
ToRGHATTEN(torg-hat'ten). Moun
tain, 234
TREE MAIDENS. Elves same as,
249
TRENT. Superstition along the, 188
TROLLS. Dwarfs known as, 1 1, 234,
239, 241, 362 ; Peaks of, 244
TROY. Northern equivalent for,
siege of, 350, 361, 363
TUBINGEN (te' bing-en). Worship
of Tyr in, 94
TUESDAY. Tyr's day, 85
TWELFTH-NIGHT. Wild Hunt at,
25 ; festival, 57
TWILIGHT OF THE GODS, 178, 265,
330, 340
TYR (ter). Son of Frigga, 38 ;
god of war, 85-94 ; one arm,
93» 334 ; 'feeds Fenris, 91 ; like
Frey, 117; like Irmin, 151;
chains Fenris, 93, 180 ; accom
panies Thor, 188-192 ; fights
Garm, 335 ; death of, 336
TYRFING (ter'fmg). Magic sword,
242
TYROL (tS'rolJ. Story of flax in, 51
TYR'S HELM. Aconite called, 94
u
ULFRUN (661'froonjj A wave
1 maiden, 146
ULLER (ool'er). Skadi marries,
115 ; winter-god, 139-141 ;
equivalents, 356
ULYSSES (u-lis'sez). Compared to
Tannhauser, 350
UNDINES (un'denz). Female water
divinities, 193, 194, 359
UPLANDS. Njorfe, king of, 300
GLOSSARY AND INDEX
UPSALA (up-sa'la). Temple at,
40, 83, 349 ; Ingvi-Frey at,
123 ; mound at, 355
URD (dord). One of the Norns,
166, 167
URDAR (dord'ar). Fountain, 13,
14,60, 159, 166, 168, 334
UTGARD(odt'gard). Realmof, 70, 71
UTGARD-LOKI. Castle of, 70, 71,
73; evil, 216; Thor visits, 217
VAFTHRUDNIR (vaf - throod'nir].
Odin's visit to, 32, 231, 348 ;
fulfilment of prediction, 332
VAK (vak). Odin as, 164
VALA (va laj. Norns called, 87, 171 ;
Odin consults, 199 ; grave of, 200
VALASKIALF (va'la-skyalf). Hall in
Asgard, 18 ; Valiin, 165
VALENTINE. Valias St., 165
VALFATHER. Same as Odin, 19, 173
VALFREYA (val-fri'a). Same as
Freya, 131
VALHALLA (val-hal'la]. Descrip
tion of, 1 8-2 1 ; masters of, 60 ;
Hrungnir enters, 73 ; Tyr wel
comed to, 85 • Tyr's warriors
in, 89 ; Bragi, bard of, 101 ;
heroes in, 32, 151, 155, 264;
Vidar visits, 159; Valkyrs
choose guests for, 173, 175 ;
Ran's hall rivals, 186 ; mistle
toe near, 199, 203 ; Helgi
promised, 263 ; Gudrun returns
to, 264 ; Fialar above, 331;
host of, 334
VALI (va'le). Emblem of spring,
38. i. The avenger, 164-165,
201; slays Hodur, 213; sur
vival of, 338, 357. 2. Son of
Loki, 218, 227
VALKYRS (val'kerz]. Attendants
of Odin, 19, 173 ; of the heroes,
19, 21 ; of Tyr, 89 ; led by
Freya, 131 ; accompany Her-
mod, 154; Skuld a, 172;
general account of, 173-179;
Helgi marries a, 264 ; Gudrun
a, 264; Brunhild a, 173;
Freya a, 355 ; Hebe compared
to the, 358
VALPURGISNACHT (val-pdor'gis-
nakt). Witches' dance on, 137,
171 I
VALTAM (val'tam]. Vegtam, son
of, 200
VAN. Niord a, 15, 354
VANA-HEIM (vana'him). Home of
the Vanas, 15, in, 117, 131
VANABRIDE (vana-bre'da). Freya,
J31
VANADIS (van'a-dis]. Freya, 131
VANAS. Sea and wind gods, 15,
in, 131, 148, 185; quarrel
between the JEsir and the, 95,
in ; comparisons, 338, 347
VANDALS. Story of Winilers and,
45. 349
VARA (va'ra]. Oath keeper, 50
VASUD (va'sobd). Father of Vind-
sual, 10
VE (va]. Birth of, 4 ; at creation
of man, 12, 347; replaces Odin,
37. 139 ; equivalent, 344
VECHA (vech'a). Odin as, 164
VEDFOLNIR (ved-fornir). Falcon
reporter, 13
VEGTAM (veg'tam). Odin, 200
VEIMER (vi'mer). vThor fords,
81, 352
VELEDA (vel-a'da). Warns Drusus,
171
VENEUR DE FONTAINEBLEAU (ven-
urde-fon-tan-blo). Wild Hunts
man, 26
VENUS. Northern equivalents for,
348,352,355. 363
VERDANDI (ver-dan'dej. Norn of
present, 166 ; beneficent ways
of, 167
VESPASIAN (ves-pa'shanj. Elec
tion of, 88
VIDAR (ve'darj. Parents of, 39 ;
story of, 158-161 ; slays Fenris,
336 ; the survival of, 160, 338 ;
comparisons, 357, 361
VIENNA. Customs in, 126, 127
VIGRID (vig'ridj. Last battle on
plainof.32,228,232,333,334,338
VIKING (vik'ing). Grandson of
Haloge, 298 ; early adventures
and marriage of, 299-300 ;
second marriage of, 300 ; ad
ventures of sons of, 302-304 ;
JEgir gives Ellida to, 303
395
GLOSSARY AND INDEX
VIKINGS (vik'ingzj. Valkyrs take,
174
VILI (vile). Birth of, 4 ; at creation
of man, 12, 347 ; replaces Odin,
37, 139 ; comparison, 344
VINDSUAL (vind'su-al). Father of
Winter, 9
VINGNIR (ving'nirj, Foster father
of Thor, 59
VINGOLF (ving'golf). Tyr wel
come in, 85
VINGTHOR (ving'thorj. Same as
Thor, 59
VINLAND. Norse settlement in,
250
VIRGIN. Sponge called hand of,
116 ; health of, 137
VITELLIUS (vit-ellius). Has
Cheru's sword, 87, 88
VJOFN (vyofn). Goddess of con
cord, 49
VOLLA. Same as Fulla, 47
VOLSUNG (vol'sung). Saga of,
251, 364; birth of, 48, 252;
career and death of, 251-257 ;
descendants of, 258,263,266,296
VOLUND (vel'oond). Story of tha
smith, 175-179, 358 ; arm ring,
304, 3ii
VOLUNDARHAUS (vel'oond-ar-
hous'). Maze, 177 ; compared
to Cretan labyrinth, 358
VON. River from Fenris's mouth,
94
VOR (ver). Same as Faith, 50
VROU-ELDE (vrc5o-eld'e). Same as
Frigga, 57
VROU-ELDEN-STRAAT (vrdo-elden'-
strart) Milky Way hi Holland,
57
VULCAN. Northern equivalents
for, 346, 358, 363
VULDER (vul'der). Same as Uller,
140
W
WAGNER (vag'ner). Four operas
from Volsunga Saga, 251
WAIN. Same as Great Bear, 30
WANDERER. Same as Odin, 32
WAVES. ^Egir's daughters, 187,
359
396
WAYLAND. Same as Volund, 175
WEDNESDAY. Sacred to Odin, 41
WELDEGG (vel'deg). King of East
Saxony, 40
WENER (wan'er). Lake, Thor-
sten banished to, 302
WTEREWOLF (wer'wulf). Sigmund
a, 259
WESER (va'zerj. Rats drowned
in, 27
WEST SAXONY. Conquered by
Odin, 40
WESTERBURG (ves'ter-burg). Use
loves knight of the, 236
WESTRI (wes'tre). Dwarf sup
porting heavenly vault, 6
WHITE LADY. Last appearance
of, 56, 57
WILD HUNT. Leaders of, 23, 24,
26, 57, 140
WILD HUNTSMAN, 23, 26
WILL-O'-THE-WISP. Mediaeval su
perstition concerning, 247
WIND. Wavesplay with, 187
WINGI (wing'e). Same as Knefrud,
291
WINILERS (win'i-lerz). Story of
Vandals and, 45, 349
WINTER. Odin supplanted by, 38
WODE (wo'da). Same as Frigga,
57
WODEN. Same as Odin, 16, 23, 41
WODEN'S DAY. Same as Wednes
day, 41
WOOD MAIDENS. Elves known
as, 249
WUOTAN (wo'tan]. Same as Odin,
16, 57
WURD (wurd). Same as Urd,
167
WYRD (werdj. Mother of Norns,
159, 160
YDALIR (e-dal'ir]. Abode of
Uller, 139
YGGDRASIL (ig'dra-sil). Creation
of, 12; stags pasture on, 13;
assembly under, 14 ; spear
from, 31 ; Odin hangs from,
33 ; Thor goes to, 60 ; Idun
falls from, 109 ; Bifrost reaches
GLOSSARY AND INDEX
to, 146 ; Giallar-horn hung
on, 148 ; Norns dwell under,
166 ; Nidhug eats, 183, 331;
consumed, 336; comparison, 353
YMIR (e'mir). Giant of fire and
ice, 3 ; sleep of, 4 ; death of,
5, 230 ; earth created from,
5 ; dwarfs from, 10, 239, 345 ;
Fornjotnr same as, 217, 232 ;
comparisons, 217, 343
YOUNGER EDDA. Gyln's delusion
described in the, 40
YULE. Month and festival of,
124, 128
YULE LOG, 127
YULETIDE, 83, 102, 127, 32O> 321
ZEPHYRUS (Zef'i-rus). Frey like,
355
ZEUS (zyus). Northern equiva
lents for, 349
Ziu (zu). Same as Tyr, 85
ZIUSBURG (zuz'berg). Same as
Augsburg, 85
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